Masomo ya Kisasa: Contemporary Readings in Swahili

Yale Language Series

Masomo ya Kisasa w

*

Contemporary Readings in Swahili Ann Biersteker Yale University with

May Balisidya Vicki Carstens Joseph Mabwa illustrations by

Janet Allen Dennis Doughty

Yale University Press New Haven & London

Copyright © 1990 by Yale University. All rights reserved. This book may not be reproduced, in whole or in part, including illustrations, in any form (beyond that copying permitted by Sections 107 and 108 of the U.S. Copyright Law and except by reviewers for the public press), without written permission from the publishers. Printed in the United States of America.

Library of Congress Cataloging-in-Publication Data

Masomo ya kisasa: contemporary readings in Swahili / Ann Biersteker with May Balisidya, Vicki Carstens, Joseph Mabwa; illustrations by Janet Allen, Dennis Doughty p. cm. — (Yale language series) ISBN 0-300-04706-1 (alk. paper) 1. Swahili language— Textbooks for foreign speakers— English. 2. Swahili language— Readers. I. Biersteker, Ann Joyce. PL8701.M33 1990 496’ .39286421 — dc20 89-70724 CIP The paper in this book meets the guidelines for permanence and durability of the Committee on Production Guidelines for Book Longevity of the Council on Library Resources.

10 9 8 7 6 5 4 3 2 1

T o th e memory o f May B a lis id y a and Joseph Mabwa

CONTENTS

A c k n o w le d g m e n ts

ix

I n t r o d u c t io n

xi

1. N chi Y e tu

(G e o g ra p h y)

1

2. M apishi ( C o o k in g )

13

3.

Popo ( N a t u r a l H i s t o r y )

27

4.

K u jip a tia M chumba ( C o u r t s h i p and M a r r ia g e )

37

5. Mumbi A h o jiw a

( H is t o r ic a l F ic tio n )

49

6. M is in g i ya U a n d is h i wa B a ru a Zetu (L e tte r W ritin g )

69

7. Kom enjue ( L e g e n d )

83

8. S ik u ya K u p ig a K u r a ( V o t i n g )

97

9. N a u s h a n g ilia Mlima wa Kenya (K e n y a n P olitical H i s t o r y )

111

10. Ngoma za W aswahili

123

(D a n c e )

11. Tembelea Ngome Yesu Mombasa ( H i s t o r y o f Mombasa)

139

12. M ik o k o , Samaki ni M a a ru fu Lamu (Econom ic L ife )

151

13. Kwa N ini Nife? ( D e t e c t iv e S t o r y )

161

14. M itih a n i ya K is w a h ili ( E d u c a tio n )

183

15. H a b a ri za CCM

201

(P o litic s o f T a n z a n ia )

16. Huduma za M atatu ni Muhim u

(T ra n s p o rta tio n )

213

17. A s ili ya W aswahili na K is w a h ili C h e n y e w e ( H i s t o r y o f K is w a h ili)

225

18. K u n g u n i A g e u k a Mzuka (S cienc e F ic t io n )

237

19. Elimu k a tik a K enya na M arekani ya K a s k a z in i (C o m p a ra tiv e E d u c a tio n )

253

20. Mapambano Yanaendelea (T a n z a n ia n P olitical H i s t o r y )

271

21. Watu na Punda ( F o lk t a le )

289

22. T anzania Kabla ya Utawala wa (T a n z a n ia n H i s t o r y )

K igeni

301

23.

Pongezi Mwalimu N y e r e r e ( I n t e r n a t io n a l R e la tio n s )

323

24.

Kwa H eri Ramadhani (Is la m )

333

25. Shida ( C o n te m p o r a r y F ic tio n )

341

26. Mpango wa Maendeleo wa Mwaka 1980-1981 (Econom ics)

359

27. Mke Mwenza (D ra m a )

369

28. M sh a iri wa K is w a h ili ( L i t e r a r y

C r it ic i s m )

389

29. Uhaba wa Kazi ( P o e t r y )

403

30. Soga (J o k e s )

413

31.

423

Rangi Zetu

(P o e try)

Parts o f th e B o d y

432

G lo s s a ry

433

C r e d its

473

viii

A c k n o w le d g m e n ts

T h e d e d ic a tio n o f t h is book a c k n o w le d g e s th e c o n t r i b u t i o n s o f o u r late colleagues May B a lis id y a and Joseph Mabwa. B oth d e v o te d c o n s id e r a b le tim e and e n e r g y to t h i s p r o je c t d u r i n g t h e la s t y e a rs o f t h e i r liv e s . T h e ir e n th u s ia s m and com m itm ent in s p ir e d all o f us. S w ahili s tu d ie s has lo s t tw o y o u n g s c h o la rs o f enorm ous t a le n t and e n e r g y . We have lo st tw o f r i e n d s whose s u p p o r t , g e n e r o s i t y , and i n s i g h t w e re v e r y im p o r ta n t to us and to t h is p r o je c t. T h e passages in c lu d e d in t h is t e x t b o o k w e re selected b y B i e r s t e k e r and Mabwa in c o n s u lta tio n w i t h C a r s te n s and B a lis id y a . B a lis id y a and Mabwa had p r im a r y r e s p o n s i b i l i t y f o r th e m a rg in a l g lo ss e s . B a lis id y a also a d v is e d in re v is io n s o f o t h e r p a r t s o f th e t e x t . T h e gram m atical notes w e re w r i t t e n p r i m a r i l y b y C a r s te n s , who also w o r k e d e x t e n s iv e l y on th e m a rg in gloss es. O th e r s w ho c o n t r i b u t e d to th e p r o je c t in c lu d e d D ebra A m o ry ( e d i t i n g and w o r k on c u l t u r a l and b ib lio g r a p h ic a l n o t e s ) , t h e late H a ru n a G illu m ( p r o o f ­ r e a d i n g ) , G ita h i G i t i t i ( r e v is io n o f t h e g l o s s a r y ) , Kimani wa N jogu ( r e v i s io n o f th e g l o s s a r y ) , A thm an Lali Omar (com ments and s u g g e s te d r e v is io n s o f th e t e x t and g l o s s a r y ) , M a rk Plane ( q u e s tio n s f o r a n u m b e r of t h e le s s o n s ) , Ib r a h im N o o r S h a r i f f ( e x t e n s iv e comments on a p r e lim in a r y v e r s i o n ) , K a th e r in e S n y d e r ( e d i t i n g ) , Helen S a tte r le e ( t y p i n g ) , and Y ale Press e d it o r s Ellen G raham and Al M e tro . P r e lim in a r y m a te ria ls f o r t h i s t e x t w e re p r o d u c e d at N o r t h e r n Illin o is U n i v e r s i t y and Y ale U n i v e r s i t y u n d e r a g r a n t fr o m th e U .S . D e p a r tm e n t o f E ducatio n I n t e r n a t io n a l Research and S tu d ie s P rogram ( P r o je c t n u m b e r : 017AH40078). A p r e lim in a r y e d itio n was p u b lis h e d b y Yale U n i v e r s i t y ' s C ouncil on A f r i c a n S tu d ie s in 1988. T h e s u p p o r t o f t h e DOE i n t e r n a t io n a l Research and S tu d ie s P ro g ra m , th e N o r t h e r n Illin o is U n i v e r s i t y C e n t e r f o r B la ck S t u d ie s , and Yale U n i v e r s i t y ’ s C o u n c il on A f r ic a n S tu d ie s is g r a t e f u l l y a c k n o w le d g e d .

ix

IN T R O D U C T IO N

Masomo ya K is a s a : C o n te m p o r a ry R eading s m S w ahili is a t e x t b o o k d e s ig n e d t o enable S w ahili s tu d e n ts to read and u n d e r s t a n d a u t h e n t ic t e x t s in th e la n g u a g e . I t is in te n d e d to p r o v id e a t r a n s i t i o n between an i n t r o d u c t o r y S w ahili t e x t b o o k and u n a s s is te d r e a d in g o f o r ig in a l t e x t s . T h e t e x t b o o k c o n ­ s is ts o f 31 g r a d e d re a d in g passages. Each re a d in g passage is accom panied b y m a rg in glosses in S w a h ili, gram m atical and c u l t u r a l notes ( w it h b i b l i o g r a p h ­ ical r e f e r e n c e s ) , d ia g n o s tic q u e s tio n s , and s u g g e s te d c o n v e r s a tio n a l and gram m atical a c t i v it ie s . C o n te m p o r a ry la n g u a g e classes in c r e a s in g ly have come to fo c u s on com­ m u n ic a tio n and t h e d e v e lo p m e n t o f fu n c t io n a l la ngua ge s k ill s . O ptim al use o f t h i s t e x t w ill o c c u r in a class w h e re c o n v e r s a tio n a l i n t e r a c tio n is t h e p r im a r y a c tiv ity . T h e passages in c lu d e d in t h i s t e x t sh o u ld be read f o r g lobal c o n t e n t , w it h minimal use of t h e g ram m atical and c u l t u r a l n o te s , and th e n used in class to p r o v i d e a fo c u s f o r in t e r a c t i o n - o r i e n t e d a c t i v i t i e s . The passages a re n o t meant to be used as t r a n s la t io n e x e r c is e s . T h e notes and glosses a re p r o v id e d as u s e fu l aids to be c o n s u lte d o n ly when n e c e s s a ry , t h a t is, w hen a t e x t o r p a r t o f a t e x t c a n n o t be o th e r w is e c o m p re h e n d e d . T h e ra tio n a le f o r use o f a re a d e r at t h i s in te r m e d ia te level o f i n s t r u c t i o n in t h e u n i v e r s i t y c o n t e x t is t w o - f o l d . F i r s t , r e a d in g s k ills in Sw ahili a re f a r more e a s ily a c q u ir e d b y most u n i v e r s i t y level s tu d e n t s th a n a re o t h e r s k ills . Use o f a r e a d e r as a p r im a r y t e x t f o r o u t - o f - c l a s s a ss ig n m e n ts p r o v id e s s tim u la tio n f o r f u r t h e r in d e p e n d e n t d e v e lo p m e n t o f t h is s t r o n g s k i l l . T r a n s f e r e n c e to o t h e r areas o f t h e s k il ls d e v e lo p e d in t h is area w ill th e n be th e goal o f class a c t i v i t y fo c u s e d on t h e d e v e lo p m e n t o f c o n v e r s a tio n a l and o t h e r fu n c t io n a l s k ills . T h e second reason f o r use o f a re a d e r a t t h is level is to e xpose s tu d e n ts to th e w id e ra n g e o f m aterials a v a ila b le in S w a h ili, t h e r e b y d e m o n s tr a t in g th e re le v a n c e o f d e v e lo p in g r e a d in g s k ills in S w a h ili, and m o tiv a tin g s tu d e n ts to read at t h e a d v a n ce d level in s p e c ia liz e d fie ld s o f in t e r e s t . Relevance is also p a r t o f th e r a tio n a le f o r th e p a r t i c u l a r t y p e o f r e a d e r we have p r o d u c e d . T h e re a d in g s in c lu d e d have been selected f o r r e a d e r s h ip b y u n i v e r s i t y s tu d e n t s who in te n d to v i s i t S w a h ili- s p e a k in g areas and w ho w ill most l ik e ly do so in some p r o fe s s io n a l c a p a c ity . For t h is reason m a te ria ls fro m n e w s p a p e r s , g o v e rn m e n t d o c u m e n ts , p o p u la r m agazines, and books p re d o m in a te . T h e s e a re th e m a te ria ls read b y th o s e w it h whom s t u d e n ts w ill com m unicate. T h e r e a d in g s selected also c o v e r a v a r i e t y o f t o p ic s w h ic h sh o u ld be o f in t e r e s t to s t u d e n ts of d i f f e r e n t f ie l d s . T h e sele c tio n o f t e x t s makes i t e v id e n t t h a t , w h a t e v e r o n e ’ s s p e c ia liz a tio n o r i n t e r e s t s , t h e r e are u s e fu l and even esse n tia l m a te ria ls w h ic h a re a v a ila b le o n ly in S w a h ili.

xi

A second reason f o r o u r choice o f t h i s p a r t i c u l a r t y p e o f r e a d e r is in h e r e n t in th e use o f actual m aterials p r o d u c e d w it h in th e s o c ie ty w h e r e a la ngua ge is spoken. Such m aterials p r e s e n t a c u l t u r e f a r more a c c u r a t e l y , r e a lis t ic a lly , and u s e f u lly th a n m aterials w r i t t e n s p e c ific a lly to p r e s e n t c u l t u r a l c o n te n t. In r e c e n t y e a rs t h e r e has been c o n s id e r a b le re s e a rc h on th e use o f " a u t h e n t i c ” m aterials in la n g u a g e c o u rse s at v a r io u s le v e ls . As J a n e t S w a ffa r n o te s , " t o learn to a p p r e h e n d a u t h e n t ic la n g u a g e , s tu d e n t s m u s t have e x p o s u r e to and p r a c tic e in d e c o d in g th e message system s o f a u t h e n tic te x t s ."1 T h e t e x t s in c lu d e d here are all c u l t u r a l l y a p p r o p r ia t e and w e re o r i g i n a l l y composed in S w a h ili. Most o f th e t e x t s selected w e re o r i g i n a l l y p u b lis h e d in S w ahili in East A f r ic a n p u b lic a tio n s aimed at a n o n - s p e c ia lis t a d u lt S w a h ili­ s p e a k in g a u d ie n c e . One was o r i g i n a l l y p u b lis h e d in a German jo u r n a l aimed at an academic a u d ie n c e . A w id e ra n g e o f t o p ic s , d i s c ip lin e s , s o u rc e s , h is to r ic a l p e r io d s , and g e n re s is r e p r e s e n te d in th e s e m a te ria ls . T e x t s selected f o r in c lu s io n a re fr o m both Kenya and T a n z a n ia . While most t e x t s w e re o r i g i n a l l y p u b l is h e d , tw o o ral t e x t s b y t h e noted S w ahili poet and s c h o la r S heik h Ahmed N a b h a n y a re in c lu d e d . T h e s o u rce s f o r many o f th e t e x t s a re p u b lic a tio n s n o t e a s ily a va ila b le to s tu d e n ts . A ll o f th e t e x t s a re in S ta n d a r d S w ahili b u t in some o f th e la te r t e x t s a n u m b e r o f d ia le c t usages o c c u r w h ic h a re e x p la in e d in th e m a rg in glosses o r in th e gram m atical n o te s . T h e m a jo r ity o f th e t e x t s are c o n te m p o r a r y , b u t e a r lie r c la s sic t e x t s such as Shaaban R o b e r ts ' poem "R a n g i Z e tu '' and Jomo K e n y a tta 's in t r o d u c t i o n to th e S w ahili e d itio n o f Facing M ount Kenya have also been in c lu d e d . T h e t e x t s in t h is book have n o t been norm alized e x c e p t in some cases i n c i d e n t a l l y , in an a tte m p t to c o r r e c t m i s p r in t s . In c o n s is te n c ie s a boun d in t h e t e x t s , and we have made no e f f o r t to elim in a te them because we b e lie ve t h a t even at t h is le v e l, s t u d e n ts s h o u ld realize t h a t d i v e r g e n t a cc eptab le usages o c c u r . We have u p - d a t e d g e o g ra p h ic a l re fe r e n c e s w hen t h e r e have been name c h a n g e s , and in a v e r y fe w cases we have m o d ifie d a n o n - s t a n d a r d fo r m w hen we t h o u g h t t h a t it w o u ld i n t r o d u c e u n n e c e s s a r y c o n fu s io n .

Margin Glosses T h e p u r p o s e o f th e m a rg in glosses is to enable s t u d e n t s to read t h e t e x t w i t h o u t use o f a d i c t i o n a r y . A ll te rm s w h ic h do n o t o c c u r in th e g lo s s a r y of T hom as H in n e b u s c h and Sarah M irz a , K i s w a h ili: M s in g i wa K usem a, Kusom a, na K u a n d ik a (W a s h in g to n , U n i v e r s i t y Press o f A m e ric a , 1979), o r in an e a r l i e r passage in c lu d e d h e re , a re glossed in th e m a r g in . A ll glosses are w r i t t e n in Sw ahili u s in g te rm s w h ic h o c c u r in t h e H in n e b u s c h and Mirza g lo s s a r y o r te rm s w h ic h are d e fin e d in a p r e v io u s m a rg in gloss in t h is t e x t . T h e te rm s glossed are all u n d e r lin e d in th e t e x t .

Planet K. S w a ff a r , " R e a d in g A u t h e n t ic T e x t s , " T h e M odern Language J o u r n a l , 69, i (1 985), p . 17. xii

T h e m a rg in glosses w e re de v e lo p e d a c c o r d in g to th e fo llo w in g c r i t e r i a : 1. C o n te x tu a l c r i t e r i a :

2.

a.

T e rm s a re d e fin e d a p p r o p r i a t e l y to c o n t e x t . O t h e r m eanings be t h e y b r o a d e r , n a r r o w e r , r e la te d , e tc . - a re n o t in c lu d e d .

b.

When a te rm o c c u r s again w ith a d i f f e r e n t m e a n in g , i t is re d e fin e d .

c.

Glosses are rep e a te d w hen it was f e l t u s e fu l ( f o r exam ple, in t h e case o f a s in g le o c c u r r e n c e in one t e x t o f a te r m w h ic h does n o t r e c u r u n til a much la t e r p a s s a g e ).

T h e glosses a re w r i t t e n f o r E n g lis h - s p e a k in g u n i v e r s i t y s t u d e n t s . As a r e s u lt : a.

E n g lis h b o r r o w in g s a re sometimes d e fin e d and sometimes j u s t noted as k u to k a K iin g e r e z a .

b.

Since s t u d e n ts are p re su m e d to be at least p a r t i a l l y aw are o f how nouns a re d e r iv e d fr o m v e r b s , items such as j a r i b io / m a j a r ib io a re g lossed as k u to k a Tk u j a r i b u . '

c.

S tu d e n ts are assumed to be capable o f r e c o g n iz in g c e r ta in fa m ilia r items fro m a d e s c r ip t io n o f t h e i r c h a r a c t e r i s t ic s (p a p a , kam ba, s ia g i, e t c . ) . T h e s e a re d e s c r ib e d in S w ahili w h ile less fa m ilia r o b je c ts and animals ( i l i k i , n g u r u , m k o k o , e t c . ) are g lossed in E n g lis h .

3.

We have a tte m p te d to make t h e glosses as b r i e f as p o s s ib le w i t h o u t s a c r if i c i n g c l a r i t y .

4.

We have n o t used gram m atical fo rm s in th e glosses u n t i l th e y have o c c u r r e d in th e t e x t s .

5.

S in g u la r and p lu r a l nouns a re lis te d unless t h e y a re in Classes 9 and 10 ( th e n no p lu r a l is g i v e n ) , o r do not n o rm a lly have a s i n g u la r o r p lu r a l fo r m .

6.

V e r b s are glossed as i n f i n i t i v e s . D e r iv e d fo rm s a re glossed even if t h e stem o c c u r s in H in n e b u s c h and M irza o r has been p r e v io u s ly d e fin e d . T h is is th e case even i f th e d e r iv e d fo r m is p e r f e c t l y p r e d ic t a b le fro m th e stem. T h e o n ly e x c e p tio n s are r e g u la r passives and d i r e c t i o n a l / a p p l i c a t i v e fo rm s w ith p r e d ic t a b le m eaning s.

7.

A d je c t iv e s and a d je c tiv a l p h ra s e s a re glossed as stems.

8.

T h e o n ly t e r r r ^ n o t used in H in n e b u s c h and M irza w h ic h is in tr o d u c e d in th e m a rg in glosses is k in y u m e cha ( ’’o p p o s ite o f ” ) .

xiii

Gram m atical Notes G ram m atical notes are p r o v id e d f o r all s t r u c t u r e s and fo r m s n o t d is c u s s e d in th e H in n e b u s c h and M irza t e x t . T h e r a tio n a le f o r t h is was to m ain ta in c o n s is te n c y w ith th e use o f t h e g lo s s a r y o f t h is b e g in n in g level t e x t as th e basis f o r t h e m a rg in g losses. Use o f t h is re a d e r im m ediately a f t e r th e H in n e b u s c h t e x t w o u ld , h o w e v e r, p r e s e n t a n u m b e r o f d i f f i c u l t i e s . Each o f th e e a r ly t e x t s in t r o d u c e s a la r g e n u m b e r o f new s t r u c t u r e s , m any o f w h ic h w ill r e q u ir e d r i l l and p r a c tic e b e fo r e t h e s u g g e s te d a c t iv it ie s c o u ld be used e ffe c tiv e ly . C e r t a in ly s tu d e n t s in a second y e a r c o u r s e w ill also need re v ie w and p r a c t ic e o f s t r u c t u r e s in t r o d u c e d in th e f i r s t y e a r c o u r s e as t h e y begin re a d in g th e s e t e x t s . We recommend r e v ie w ( p e r h a p s u s in g East A f r ic a n school r e a d e r s , o r s im p le r ’’a u t h e n t ic t e x t s " such as a d v e r tis e m e n t s , c a r to o n s , and p o p u la r s o n g s ) , fo llo w e d b y p r a c t ic e a n d / o r d r i l l o f t h e fo llo w in g s t r u c t u r e s p r i o r to o r w h ile u s in g Lessons 1-3: 1. 2. 3. 4. 5.

Com plex tenses N e g a tiv e re la tiv e s R e la tiv e of " t o be" ( a f f i r m a t i v e and n e g a tiv e ) S h o r t p r e s e n t r e la tiv e H y p o th e tic a ls

In w r i t i n g th e gram m atical notes we have t r i e d to a v o id i n t r o d u c i n g p ro b le m a tic te rm s and c o n c e p ts and have f o r th e most p a r t used th e te rm s in t r o d u c e d in t h e H in n e b u s c h and M irza t e x t . We have in t r o d u c e d t h e te rm " s e q u e n t ia l” to r e f e r to th e fo rm s more t y p i c a l l y c alled " c o n s e c u tiv e s " because we feel t h a t such fo rm s can be e x p la in e d most e a s ily in E n g lis h in te rm s o f ’’ sequences o f a c t io n s . " T h e g ram m atical notes o fte n r e f e r to t h e fo llo w in g r e fe r e n c e g ra m m a rs : A sh to n ,

E. O.

S w ahili G ram m ar ( L o n d o n :

Longm an ,

B e n n e t t , P a t r ic k . S w ahili T o d a y , R ev. ed. W isconsin A f r ic a n S tu d ie s P ro g ra m , 1985). W ilson, 1970).

P. M.

S im p lifie d S w ahili ( N a ir o b i:

1944).

(M a d is o n :

U n i v e r s i t y of

K enya L i t e r a t u r e B u r e a u ,

T h e notes also r e f e r in te r e s te d s t u d e n t s to th e fo llo w in g h a n d b o o k s o f idiom s: F a rs i, Shaaban Saleh. House, 1973).

S w a h ili Idioms ( N a ir o b i:

H o lli n g s w o r t h , L. W ., and Y a h y a A la w i. (London: N elson, 1968). Mohamed, S. A . 1977).

East A f r ic a n P u b lis h in g

A d v a n c e d S w ahili E x e rcis e s

Misemo, M ilio na T a s h b ih i ( D a r es Salaam:

Longm an,

N a s s ir , A . A C oncise D ic t io n a r y o f E n g lis h - S w a h ili Idioms ( N a ir o b i: S h u n g w a y a , 1975). xiv

Questions T h e q u e s tio n s fo llo w in g each t e x t may be used in o r o u ts id e o f c la ss . They o c c u r in sets o f t h r e e , each set more d i f f i c u l t th a n th o se p r e c e d i n g . If th e q u e s tio n s a re used in cla ss, it is e x p e c te d s t u d e n t s w ill skim o r read t h e passage q u i c k l y and be able to a n s w e r th e f i r s t t h r e e . B e t t e r s t u d e n t s w ill be able to a n s w e r at least some o f th e second g r o u p o f q u e s tio n s . Re­ r e a d in g in o r o u t o f class w ill th e n be a s s ig n e d . T h e f i r s t s ix q u e s tio n s s h o u ld be a n s w e ra b le on a second re a d in g w it h use of th e m a rg in g lo ss e s , b u t w it h o u t use of th e gram m atical o r c u l t u r a l notes o r a d i c t i o n a r y . B e tte r s tu d e n ts may even be able to ta c k le th e t h i r d set o f q u e s tio n s on t h i s second re a d in g . Most w ill r e q u ir e a t h i r d r e a d in g , use of th e m a rg in g lo s s e s , and p e rh a p s use o f t h e gram m atical notes to a n s w e r th e q u e s tio n s in th e t h i r d set. If th e passages a re read o u ts id e o f cla s s, s t u d e n ts a re e x p e c te d to use th e q u e s tio n s to c h e c k t h e i r c o m prehen sion o f t h e passage. A f t e r each r e a d in g a s t u d e n t may c h e c k h e r / h i s level o f com p re h e n sio n b y a n s w e r in g as many q u e s tio n s as p o s s ib le and th e n r e - r e a d t h e passage and r e - c h e c k co m prehen sion as n e c e s s a ry .

Cultural Notes C u l t u r a l notes a re p r o v id e d to g iv e re fe re n c e s to o t h e r so u rc e s on t h e re a d in g to p ic s and to p r o v id e b a c k g r o u n d on issues and to p ic s w h ic h may be u n fa m ilia r . We have not a tte m p te d to p r o v id e com plete b ib lio g r a p h ie s f o r each to p ic o r issue b u t have lis te d a fe w o f th e most well know n and e a s ily accessible r e le v a n t w o r k s .

xv

1. Nchi Yetu

Map of Kenya and Tanzania

Kabla ya kueleza h is to ria na habari za Watanzania na jin s i nchi yetu

jm s i - namna

ilivyotaw aliw a kwanza na Waarabu, baadaye

kutawaliwa - kuwa chini ya utawala wa mtu/nchi nyi ng i ne

na Wadachi na halafu mwishowe na Waingereza, ni v iz u ri tuichungue* nchi yetu 2 iliv y o . Ni vema tufanye hivyo kwanza

kuchungua - kutazama i l i kujua zaidi

kwa sababu h a li ya nchi yetu kwa jumla inaweza kutupa kidokezi

katika kujibu

maswali ambayo vijana wa leo na wa kesho watakuwa nayo watakapoanza kupeleleza kwa makini h is to ria ya nchi yetu na h is to ria yao

wenyewe.

Maelezo yafuatayo

3

yametolewa kulenga shabaha hiyo Tanzania Bara ina ukubwa wa m a ili za eneo 362,688.

kidokezi/vidokezi - habari inayosaidia mtu kufahamu jambo fu la n i (kutupa kidokezi in kama kutusaidia) kupeleleza kwa makini - kuta­ zama v iz u ri elezo/maelezo - kutoka "kueleza" kutolewa - kuletwa au kutumiwa

Hapo zamani nchi yetu kulenga shabaha - kuelekea nia

ilikuw a ni

sehemu ya koloni ya Wadachi 5 iliyokuwa inaitwa "A frika ya Mashariki ya Wadachi."

m a ili - kutoka neno la "m ile" la Kiingereza

Rwanda na Burundi zilikuw a

sehemu za A frika ya Mashariki ya Wadachi

m aili ya eneo/maili za eneo m aili moja x m a ili moja

pia.

kutawala - kuwa na utawala

Baada ya Vita Kuu ya Kwanza,

Waingereza walitawala nchi yetu kwa

mkataba - mapatano ya kuandikiana

mkataba maalum wa Umoja wa Mataifa wa maalum

-a maana, muhimu

siku z ile : na tarehe 1 Februari, 1920 Sources: Nsekela, A. J. “Nchi Yetu,” in Minara ya Historia ya Tanganyika: Tanganyika hadi Tanzania. Arusha: Longman, 1965, pp 1-4. The sources for the map are Area Handbook for Kenya, Irving May Kaplan, 1976, and Quarterly Economic Review of Tanzania, Mozambique Annual Supplement, 1984.

nchi yetu b ila ya Rwanda na Burundi

Umoja wa Mataifa wa siku z ile Shirika la M ataifa; yaani kwa Kiingereza, "League of Nations"

ilipew a jin a "Tanganyika". Nchi yenyewe ipo k a ti ya maziwa matatu makubwa ya A frika na Bahari ya H indi.

Tanzania Bara ipo kusini k i-

dogo tu ya Mstari wa Ikweta. z iliz o

kupewa - kama mtu fu la n i akikupa k itu , wewe umepewa k itu hicho

Nchi

jir a n i na Tanzania Bara ni

Ikweta - mstari unaofikiriw a kukata dunia sehemu m bili sawasawa; kaskazini na kusini

Kenya, Uganda, Rwanda, Burundi, Zaire, Zambia, Malawi, Msumbiji na Tanzania Visiwani.

nchi iliy o jir a n i/n c h i z iliz o jir a n i - nchi ya karibu

Karibu

m a ili za eneo 20,000 za nchi yetu zimefunikwa na maji ya maziwa.

zimefunikwa na maji - ziko chini ya maji

Miongoni mwa maziwa hayo ni Rukwa, Eyasi, Manyara, Natron, Jipe, V ik to ria na Tanganyika. Mi ujiza miwi1i mikubwa ya

m uujiza/m iujiza - si jambo la

Jio g ra fia katika Bara la A frika imo nchini mwetu.

mnara/minara - jengo refu sana

Mmoja wa m iujiza hiyo ni

Mlima Kilimanjaro ambao ni mlima mrefu

usawa wa bahari - urefu kutoka juu ya maji baharini

kuliko yote iliy o m o 6 A frik a . Mlima

f u t i - inchi kumi na m bili

Kilim anjaro ni mnara wa A frika na urefu

Bonde la Ufa - yaani R ift Valley

wake toka usawa wa bahari ni fu ti 19,340.

Mwujiza wa pi 1i ni l i l e Bonde

la Ufa mashuhuri 1in a lo p itia sehemu

mashuhuri - ambayo watu wengi wamesikia habari zake ku p itia - kupita katika

nyingi za A frika Mashariki hadi Asia ambamo limo Ziwa Tanganyika lenye 4

k ilin d i kire fu zaidi ya maziwa yote ya A frika .

K ilin d i cha Ziwa hi 1o ni fu ti

2,534 na kwa hiyo, kwa kina cha k ilin d i, ni ziwa la p i l i ulimwenguni.

La kwanza

ni Ziwa Baikal huko Urusi. Kwa h a li ya n chi, Tanzania Bara inaweza kugawanywa

sehemu ta tu : - -

k ilin d i/ v ilin d i - mahali parefu zaidi pote katika maji ya ziwa au bahari kina - urefu wa maji kutoka juu mpaka chini kugawanywa - kukatwa sehemu sehemu

a) Sehemu ya pwani na sehemu za bara z iliz o karibu na pwani jo to jo to -

umoto moto

ambazo h a li yake ni ya jo to jo to 1 na wastani wa

wastani wa kipimo cha jo to - jo to la kawaida

kipimo cha jo to ni d ig r ii 76F; mvua ya mwaka mzima kwa

mvua - maji yanayoanguka kutoka hewani

wastani ni kama inchi 40 h iv i;

inchi - kutoka Kiingereza "inch"

b) Sehemu za mrima z iliz o karibu

mrima - sehemu za bara karibu na pwani

na k a tik a ti ya nchi ambazo k a tik a ti - sawa na ka ti zina mvua haba na yenye wastani wa inchi 20-40 h iv i kwa mwaka;

haba - si n y in g i; kidogo tu

wastani wa kipimo cha jo to katika sehemu hizo ni kama kugeukageuka - kubadilika mara kwa mara

d ig r ii 70F h iv i ingawa h a li g

hiyo huqeukageuka

kufuata

majira - nyakati za h a li to fa u ti kama mvua, b a rid i, na jo to .

m a jira . c) Sehemu zenye miinuko na ambazo zina h a li ya kupendeza na kumfanya mtu apende 5

mwinuko/miinuko - sehemu za juu kama vilim a au mi lima

kujishuqhulisha.

Kat i ka

kujishu q h u lisha - kujifanyisha kazi

sehemu hizo b a rid i ni ya kiasi hasa wakati wa usiku.

b a rid i - kinyume cha jo to

Baadhi ya sehemu hizo

ni Usambaa, K ilim anjaro, Irin g a , Njombe, Mbeya na Rungwe.

Huko,

kwa jumla, k ila mtu hupenda ku jifu n ik a blanketi n z ito n zito 9 wakati wa usiku--hata

nzito n zito -

-enye u zito

wale ambao a s ili yao ni sehemu za b a rid i ulimwenguni.

Sehemu

hizo, kwa Jcawaida, zina mvua za kutosha pi a.

Kwa mfano,

wastani wa mvua inayonyesha

kunyesha mvua - kuanguka mvua

kwa mwaka katika Wilaya ya

wilaya - sehemu ndogo ya jimbo

Kwa jumla Tanzania Bara si nchi yenye jo to kama awezavyo 10 k u if ik ir ia mtu ambaye hajafika kama iliv y o kawaida ya nchi z iliz o karibu na Ikweta.

Na h a li

hiyo inasababishwa na h a li ya kuinuka in u k a ^ kwa nchi.

Kwa sababu hiyo pia,

Kenya si nchi ya jo to .

Kwa sababu hiyo

pia wageni watokao nchi zenye b a rid i

inasababishwa na - sababu yake ni kuinukainuka kwa nchi - nchi kuwa na miinuko kadha wa kadha kuonekana - kufahamika kuishi kwa starehe - kuishi kwa furaha

duniani huonekana wakiishi kwa starehe kuhamia - kuondoka mahali fu la n i kwenda kuishi mahali pengine

baada ya kuhamia katika nchi yetu. 6

NOTES Grammatical 1. tuichungue - (tra n s. "we should look in to /in v e s tig a te ") In addition to being used a fte r lazima and a fa d h a li, sub­ ju n c tiv e forms are also frequently used a fte r phrases such as ni v iz u ri or ni vema. A phrase such as tuichungue may also on it s own mean "We should in v e s tig a te ," or be used to suggest "L e t's in v e s tig a te ." Usages such as these occur often in th is and other te x ts . For fu rth e r inform ation on uses o f the subjunctive form, see Ashton, pp. 31-32, 118-121, and Bennett, pp. 302-304. 2. i 1ivyo - (tra n s. "the way i t is " ) This is an example o f the present re la tiv e form o f "to be." These forms consist o f: S^ ubject p re fix + -L I- + £ e la tiv e marker Some other examples are: mtoto a liy e mdogo - the ch ild who is small vitabu v iliv y o vikubwa - the books which are large nchi z iliz o jir a n i - see p .2, gloss 3. Here the Class 9 subject p re fix is used impersonally and the Class 8 re la tiv e marker, -vyo, is used in the sense o f in ­ dicating manner. Note th a t the -1 i - here does NOT indicate past tense. The past tense in th is case would be ilivyokuwa. For more inform ation on th is form see Ashton, pp. 205-209; Bennett, pp. 317-334; Wilson, pp. 288-289. 3. yafuatayo - (tra n s. "which fo llo w ") This is an example fo the re la tiv e o f the short or -apresent. The basic form o f th is construction is : S^ ubject p re fix + \/ erb stem + A + e la tiv e marker Here are some additional examples o f th is construction: watu wafuatao - the people who fo llo w tunda laangukalo - a f r u i t which f a lls (mtu) awezavyo - as/the way a person is able (The la s t example is from th is te x t; see fn . 10.) For additional inform ation on these forms, see Ashton, pp. pp. 205-213; Bennett, pp. 315-316; Wilson, pp. 285-288. 4.

ilikuw a ni - a complex form meaning roughly, " I t was the case th a t." This construction is usually used to re fe r to a condition enduring over a period o f time. I t also occurs in the future tense. For fu rth e r discussion see Ashton, pp. 264-265.

7

5.

iliyokuwa inaitwa - (tra n s . "which was called/was being c a lle d "). This is an example o f a complex verb form in which kuwa is used. There are a number o f such forms, and other types w ill be pointed out as they occur in the te x ts . They occur both in main clauses and in subordinate clauses (including re la tiv e clauses, as in th is example). The f i r s t verb with kuwa provides the temporal reference here past tense. The second verb provides aspectual inform ation - here th a t the action was continuous. See Bennett, p. 300, fo r more information on th is and other complex forms w ith kuwa.

6.

iliyom o - the present re la tiv e o f "to be" (see fn . 2) may also be used with the lo ca tive a ffix e s ; i . e . , -po, -k o , -mo.

7-9, 11.

jo to jo to , e tc. - This is the f i r s t o f several reduplicated forms which occur in th is te x t. Others are: kugeukageuka n zito n z ito kuinuka inuka Reduplication o f adjectives generally re s u lts in meanings comparable to those created in English by the use o f the s u ffix - is h , i . e . , jo to - hot n zito - heavy

jo to jo to - warmish n zito n zito - heavyish

Reduplication o f a noun can have s im ila r re s u lts and/or create an a d je c tiv e , i . e . , maji - water

maji maji - wet, watery

The reduplicated verbs in th is te x t seem to in dica te re p e titio n . This and in te n s ific a tio n are common outcomes o f re d up lica tio n. kugeuka - to change kuinuka - to raise up kurudia - to return to kusoma - to study

kugeukageuka - to change frequently kuinukainuka (kwa nchi) to be h i l l y kurudiarudia - to do over and over kusomasoma - to study a l i t t l e beyond expectations

Reduplication can be used a d verb ia lly. kukata vipande vipande - to cut in to pieces kugawanya sehemu sehemu - to divide in to sections

8

I t can give the sense o f reduced and/or prolonged a ctio n : kucheka - to laugh kuuma - to b ite kwenda - to go

kuchekacheka - to giggle kuumauma - to gnaw a t; chew kwendakwenda - to go a short distance

Some verbs o f motion when reduplicated denote less purposeful a ctio n : kuzunguka - to surround, encircle kukimbia - to run

kuzungukazunguka - to wander kukimbiakimbia - to run here and there aim lessly

Because o f the idiosyncracies in the meanings produced by the re d u p lific a tio n process, i t is recommended th a t individual forms be learned on a case-by-case basis. For additional examples, see Ashton, pp. 316-317.

9

MASWALI

1.

Somo hi 1i ni juu ya nchi gani?

2.

Je, somo h i l i ni juu ya h is to ria , jio g r a fia , utamaduni au siasa?

3.

Je, somo h i l i lilia n d ik w a i l i nani wafahamu mambo hayo?

4.

Katika somo h i l i pana maneno "maziwa" na " ji r a n i . " Je, "maziwa" hayo ni kinyawaji?, " jir a n i" ni watu gani? Eleza maana zake.

5.

Kabla ya utawala wa Waingereza, Tanzania ilita w a liw a na nani?

6.

Kuna jo to jin g i zaidi wapi? sehemu zenye miinuko?

7.

Kuna to fa u ti gani k a ti ya sehemu tatu za Tanzania Bara?

8.

Kwa n in i wageni kutoka Ulaya wanapenda kuhamia Tanzania Bara?

9.

Andika maneno machache kuhusu mlima Kilim anjaro au Ziwa Tanganyika.

Mahali penye usawa na bahari au

10

ACTIVITIES 1. Objective - Geographical Description: Specifying and Recognizing a Location by Id e n tify in g Surrounding Features a. Prepare a description o f another country in A frica using the model o f paragraph three. In class present your description w ithout naming the country described. Other students w ill then tr y to id e n tify the country from your description. b. Prepare a description (or descriptions) o f a lake or group of lakes in Tanzania (c f. paragraph three - - lakes o f Kenya and Uganda may be added depending on class size ). These descriptions should begin with physical features but may also include de­ sc rip tio n s o f human h a b ita tio n , c u ltu ra l l i f e and animal l i f e near the la ke (s). Be prepared to compare the lakes described in terms o f physical and other c h a ra c te ris tic s as an in -cla ss a c tiv ity . 2. Objective - Stating and Explaining Preferences Id e n tify the part (or parts) o f Tanzania you would fin d most pleasant to v i s i t because o f the clim ate and be prepared to explain why you have chosen th is c lim a tic zone. As an in -class a c tiv ity , interview other students concerning th e ir preferences and prepare a report based on your interview s. 3. Objective - Descriptive Narrative and Comparison o f Descriptions Prepare a description o f an imagined v i s i t to Tanzania in which you describe geographical features and/or clim a tic conditions. Emphasize those features or conditions which you would fin d most noteworthy. A fte r presenting your d escription in class, compare i t to those o f your classmates in terms o f which features your class generally found noteworthy and which features only some o f you found noteworthy. 4. Objective - Providing and Seeking D iffe re n t Levels of Description and Description fo r D iffe rin g Audiences Prepare two descriptions o f a state or region o f the United States (p refe rab ly the place you are from or where you now liv e ) . Prepare the f i r s t fo r someone from Tanzania who plans to v i s i t th is place and wants to know more about i t before her/his v i s i t . Prepare the second fo r imaginary presentation to an East African geography class (specify the level o f the cla ss). In class take the role o f student or v is ito r and ask your classmates fo r descriptions. Of course, ask questions about the description provided.

11

5.

Objective - Providing and Seeking D iffe re n t Levels o f Description and Description fo r D iffe rin g Audiences Using th is passage and your description in the f i r s t a c tiv ity as models, describe a t le a st two East African c itie s , riv e rs , and islands. Do not give the name o f the place described, and in your description move from general c h a ra c te ris tic s to s p e cific id e n tific a tio n . In class use your descriptions to attempt to stump your classmates. This in-class a c tiv ity may be a team f game, or in d ivid u a ls may t r y to stump the class.

6.

Objective - Grammatical Practice: Use o f the Subjunctive Compose an essay or speech in which you advocate th a t a group in which you are a member undertake some p ro je c t. In th is composition use subjunctive forms as explained in fn . 1.

7.

Objective - Grammatical P ractice: the Present R elative o f "To Be" Use each o f the follo w in g in a sentence: al iye k ilic h o walio v iliv y o u lio

8.

z iliz o iliy o lililo y a liy o palipo

Objective - Grammatical Practice: the Short/General Relative Construct eight sentences in which you use e ight d iffe re n t short/general re la tiv e forms ( see fn . 3).

12

A

2. Mapishi

Dirisha— Unguja

MAJI YA LIMAO

(inatosha b ila u ri 2)

Limao 1

1imao - tunda kama chungwa la k in i si tamu kama chungwa

V ijik o vikubwa v iw ili vya sukari

b ila u ri - taz. picha

Maji yaliyochemshwa b ila u ri

kujaa - kuwa chombo kimejazwa

M a h ita ji:

m b ili zisizo ja a

1

kuosha - kusafisha

N jia:

kuchuja - kutoa maji na kuacha v itu visivyo maji maji

1. Osha limao, kamua maji yake, chuja katika bakuli s a fi.

bakuli - taz. picha

2. Tia maji na sukari.

kukoroga - kutumia k ijik o kufanya maji/chakula kiwe mchanganyiko

3. Koroga. 4. Jaza b ila u ri 2; kama barafu

barafu - maji y a liy o b a rid i na magumu kama mawe

ipo, tia i l i maji yapoe au

kusimamisha - kuweka

simamisha b ila u ri ndani ya sahani ya b a ti na funika kwa

bati - kwa Kiingereza, 'm e ta l,1 esp. ' t i n '

ki tambaa kilicholowana mpaka

sahani ya bati - taz. picha

yatakapohitajiwa.

kitambaa/vitambaa - kipande cha nguo

Machungwa,

ndimu na madaranzi yanaweza

kulowana - kuwa na maji

kutumiwa badala ya limao.

daranzi/madaranzi (pia danzi/ madanzi - tunda kama chungwa la k in i ni kubwa kuliko chungwa Source: Ngude, M. “Maji ya Limao,” “Jicho la Ng'ombe,” “Maandazi ya Mayai,” in Mapishl Yetu. Dar es Salaam: Longman, 1978, pp. 6, 42-43. Kayembe, R. A. “Mchicha na Karanga,” “Pilau,” in Mapishi MbaliMbali. Dar es Salaam: Longman, 1980, pp. 38, 74.

15

JICHO LA NG'OMBE3

mafuta - k itu kinachotokana na mboga, nyama au maziwa; kinatumiwa kwa kupika

M a h ita ji: Yai

chumvi - k itu cheupe k ik a li kinachotiwa katika mboga na vyakula vingine

Mafuta Chumvi

kikaango/vikaango - chombo cha udongo cha kupikia chakula katika mafuta (taz. picha)

N jia : 1. Tia mafuta kwenye kikaango na kuweka

2

polepole - ta ra tib u

jik o n i.

kumimina - kutia k itu cha majimaji katika chombo

2. Vunja yai polepole na k u limimina kwenye kikaango pole­

kuchanganya - kufanya kuwa mchanganyi ko

pole b ila kuchanganya ute na

ute/nyute - maji mazito yasiyo na rangi kama yale ya y a i, nyama, mimea, n.k.

k iin i cha y a i. 3. Weka moto wa k a d iri i l i 1iiv e

k i i n i/ v i i n i - sehemu ya k a ti, sehemu yenye uhai; sehemu ya k a tik a ti iliy o nzuri katika yai

b ila moto mwingi. 4. Tumia k ijik o kuchotea mafuta

moto wa k a d iri - moto si mwingi, si mchache; wa k a tik a ti tu

ya moto na kuyadondoshea kwenye k iin i cha yai mpaka kianze kubadilika rangi kuwa

kuiva - kuwa ta ya ri 3

kuchotea - kuchukua k itu cha m aji­ maji kutoka katika chombo

cheupe kidogo. kudondoshea - kufanya k itu cha m aji­ maji kianguke kidogo kidogo

5. Baada ya muda epua.

kuepua - kudondoa chombo kutoka motoni

Huliwa na mlo wa aina yoyote ya nafaka.

mlo - (sehemu moja ya) chakula nafaka - vyakula vya jam ii ya mahindi, mtama, mchele, n.k. 16

MAANDAZI YA MAYAI

M a h ita ji: Unga vikombe 2 vya chai Sukari v ijik o vikubwa 2

maandazi - namna ya mkate mtamu

Chumvi ki dogo Mafuta ya kukaangia Yai 1

kukaanga - kupika chakula kwa mafuta

Hamira k ijik o kidogo 1 Maziwa kikombe 1 cha chai

hami ra - dawa ya kufanya mchanganyiko wa unga na maji kuwa mkubwa

N jia: 1. Chekecha unga, hamira na

kuchekecha - kutoa sehemu kubwakubwa za nafaka i l i kupata unga tu

chumvi.

kufanya shimo - kupunguza unga na kufanya sehemu kama kibakuli

2. Tia sukari. 3. Pigapiga yai v iz u ri.

kisha - halafu

4. Fanya shimo k a tik a ti ya unga na dondosha vai.

kuongeza - kutia/kuweka zaidi

Koroga

kuzidi - kuendelea

pamoja kisha onqeza maziwa

kuchanganyika - kuwa mchanganyiko

u k iz id i kukoroga mpaka unga

u ji - chakula kinachotengenezwa kwa kutumia maji na unga wa nafaka

uchanganyike v iz u ri kama u ji mzito.

kupasha (moto) - kutia jo to

4

•>. Pasha moto mafuta,chota unga

kuchota - kuchukua sehemu ya k itu hasa cha maji m aji, kutoka chombo kingine

kwa k ijik o , t ia kwenye mafuta yanayochemka.

Kaanga.

kuchemka - kuchemsha maji au mafuta ni kufanya yachemke 17

6. Maandazi yakiiva na kuwa na rangi ya kahawia yaondoe.

rangi ya kahawia - yaani rangi ya kahawa

Huliwa na chai, kahawa, maziwa au maji ya matunda.

MCHICHAb NA KARANGA M a h ita ji: mchicha - namna ya mmea ambao majani yake ni mboga

Konzi 3 mehicha \ kikombe karanga zilizosagwa

karanga - Rais Jimmy Carter a lllim a karanga

Kitunguu 1 Chumvi na mafuta kidogo

konzi - unapopima k itu /v itu kwa kutumia mkono wako, konzi ni sehemu ya k itu inayojaa mkono

Kutayarisha 1. Osha mchicha 2. Katakata vitunguu.

kusaga - kufanya k itu kuwa unga

Kaanga.

kukatakata - kutumia chombo kama kisu kugawanya vipande vipande

V ikiiva t ia mchicha ukaange pamoja.

Ongeza chumvi.

3. Koroga karanga na maji baridi kama v ijik o 4 vikubwa vya mezani. 4. Tia katika mchicha.

Koroga

na funika v iiv e kwa dakika 10-12 h iv i.

Epua na tumia

mara moja. 18

PILAU M a h ita ji: Vikombe 2 mchele \ k ilo nyama kitungu saumu/vitungu saumu - kwa Kiingereza "g a rlic "

Tui la nazi (vikombe 2) Vitunguu saumu vilivyosagwa k ijik o cha chai ( g ilig ila n i

g ilig ila n i - kwa Kiingereza "coriander seeds"

m dalasini)

mdalasini - kwa Kiingereza "cinnamon"

Karafuu, i l i k i i k ijik o cha chai

karafuu - kwa Kiingereza "cloves"

Maji ya limao k ijik o cha mezani i l i k i - kwa Kiingereza "cardamom" Mafuta na chumvi. Kutayarisha: 1. Katakata nyama vipande vikubwa upendavyo kisha uvichemshe. 2. Chagua na osha mchele. 3. Ondoa nyama katika mchuzi. 4. Kaanga vitunguu saumu.

Ongeza

mchuzi/michuzi - maji yanayopatikana katika chakula (k.m. nyama, mboga, n .k .) k ilic h o pikwa

vitunguu saumu na nyama na endelea kukaanga.

kiungo/yiungo - k itu kinachotiwa katika chakula i l i kiwe kitamu k.m. chumVi, m dalasini, karafuu, i l i k i , g i l ig i l a n i, n.k.

5. Ongeza viungo vingine vyote pamoja na maji ya limao. Endelea kukaanga.

kukaukiana - k itu (hasa chakula) kuwa kikavu kidogo kwa sababu hakina maji

6. Ongeza mchele na endelea kukaanga mpaka vikaukiane

kuungua - chakula kinachopikwa kUtokuwa na maji na kushika chombo

v iz u ri b ila kuungua. 19

7. Ongeza mchuzi uliochemshia nyama (vikombe 2 h iv i) . 8. Ongeza tu i na koroga v iz u r i. 9. Ivisha pole pole mpaka

kuivisha - kufanya kuwa ta yari

ukaukiane v iz u r i. 10. Weka siagi au mafuta kidogo — ukipenda. Epua.

siagi - mafuta yanayopatikana kutoka maziwa

20

NOTES Grammatical 1. zisizo ja a - (tra n s . "which are not f u l l " ) This is an example o f the negative re la tiv e . Swahili has only one negative re la tiv e so th a t temporal reference must be determined from the context provided by the main clause verb. The basic form o f the negative re la tiv e is : Subject p re fix + SI + Relative marker + (Object) + Verb + A Here are some examples of th is form w ith the verb kuanguka, each o f the independent personal pronouns, and a noun from each o f Classes 1-10:

CLASS CLASS CLASS CLASS CLASS CLASS CLASS CLASS CLASS CLASS

mimi ni siyeanguka wewe usiyeanguka 1: ye.ye asiyeanguka si si tusioanguka ninyi msioanguka 2: wao wasioanguka 3: mti usioanguka 4: m iti isiyoanguka 5: tunda lisiloanguka 6: matunda yasivoanguka 7: kitabu kisicnoanguka 8: vitabu visivyoanguka 9: kalamu isiyoanguka" 10: kalamu zisizoanguka

2. kuweka - kuweka is used here as a sequential imperative. In subsequent readings you w ill fin d th a t the subjunctive is the form most often used fo r the second o f two commands. In these recipes, where in s tru c tio n are lis te d , in f in it iv e forms are used as a means o f giving the second of two in s tru ctio n s in the recipes from Mapishi Yetu by M Ngude, while the recipes from Mapishi M balimbali, R. A. Kayembe, use imperative forms fo r a ll in stru c tio n s to the cook. 3. kuwa - (trans. "becoming/to become"). the sense o f "become."

Kuwa is frequently used in

kupasha moto mafuta - (trans. "to heat the o i l " ) . This is an idiom atic expression in which kupasha moto should be considered a phrasal verb meaning "to cause to get hot."

21

NOTES

C ultural a. This phrase is a tra n s la tio n o f the German: Stierenauge (source: P atrick R. Bennett, personal communication). b. Mchicha is a type o f green le afy vegetable which looks lik e spinach w ith small leaves but tastes more lik e Swiss chard. E ither spinach or Swiss chard may be substituted in th is recipe. c. Canned coconut m ilk , which is the easiest form to use, may be purchased in most Asian and Latin American markets. I t is also possible to prepare your own coconut m ilk. For in s tru c tio n s on how to do th is see: Shapi, Fatma, and Katie Halford. A Lamu Cookbook. Lamu: Lamu Society, n .d ., p. i i i . van der Post, Laurens. A frican Cooking. New York: Tim e-Life, 1970, "African Recipes, p. 2. d. Coriander, cinnamon, cloves, and cardamom are most cheaply obtained in Asian markets.

22

MASWALI

1.

Somo h i l i linaeleza n jia za kufanya n ini?

2.

U ta h ita ji mayai kutayarisha nini?

3.

Katika somo h i l i "jic h o la ng'ombe" ni k itu cha aina gani?

4.

Eleza kwa ufupi n jia ya kutayarisha maji ya machungwa.

5.

U nahitaji maelezo kutayarisha vyakula h iv i vyote? maelezo kutayarisha nini?

6.

Eleza kwa ufupi t o f a t t i baina ya n jia h ii ya kutayarisha maji ya limao na n jia yako.

7.

U ta h ita ji vyombo gani kutayarisha mchicha na karanga?

8.

Eleza kwa ufupi to fa u ti baina ya n jia h ii ya kutayarisha "jic h o la ng'ombe" na n jia yako.

9.

Ukitaka kutayarisha pilau ni lazima uanze kuitayarisha dakika ngapi/saa ngapi kabla ya saa ya kula?

23

H uh ita ji

ACTIVITIES 1.

Objective: Stating Needs (Concrete) The recipes state under the heading M ahitaji only the food items needed. Prepare a l i s t o f other items needed to prepare each recipe. Then in small groups compare and discuss your l i s t s and prepare a common l i s t . Present th is l i s t to the class and compare group l i s t s .

2.

Objective: Stating and Explaining Plans (S p e cific) Write a grocery l i s t o f a ll the items you w ill need to prepare these recipes. Then plan an imagined shopping t r ip in East A frica on which you would purchase these items. Be sure to have a f a i r l y s p e c ific place in mind. Next prepare a schedule o f th is t r ip . Then present your schedule in class and be prepared to explain why you have planned to buy ce rta in items in the places you have and why you have ordered your schedule as you have.

3.

Objective: Giving and Following Complex In stru ctio n s The obvious - - prepare a class dinner in pairs or groups follow ing the in s tru c tio n s in the recipes. Of course, a ll conversation during the food preparation and consumption should be in Swahili.

4.

Objective: Giving and Following Complex In stru ctio n s Prepare a recipe fo r one o f the follo w in g (do not choose one fo r which you usually use a re cip e ): coffee iced tea mixed drinks baked potato ice cream flo a t hamburgers

chicken sandwich fr ie d chicken mayonnaise tossed salad guacamole french fr ie s

Then exchange recipes w ith your classmates and te s t each o th e r's in s tru c tio n s . Discuss your re su lts in class.

24

5.

Objective - Grammatical Practice:

Negative Relative Forms

Id e n tify ten examples o f a ffirm a tiv e re la tiv e forms in Lessons 1 and 2. Make each negative and use th is negative form in a new sentence. 6.

Objective - Grammatical Practice: Imperatives

In fin itiv e s as Sequential

Rewrite the in s tru c tio n s fo r "Mchicha na Karanga" or "P ilau" using in fin itiv e s as sequential imperatives where appropriate. 7.

Objective - Grammatical Practice:

Subjunctive Forms

Rewrite one o f the recipes as a b r ie f essay beginning, "Ukitaka kupika . . . ununue ___" Continue using subjunctive rather than imperative forms. 8.

Objective - Grammatical Practice: Subjunctives

Plural Imperatives and

Rewrite one o f the recipes using plura l imperative and subjunctive forms.

25

1 T

Popo

3. Popo

Popo ni mnyama wa pekee anayeweza kuruka.

Popo wana m iili myepesi, yenye

manyoya.

kiumbe/viumbe - mtu, mdudu, mnyama, ndege, samaki, n.k. la k in i si mmea, mti n.k. popo - tazama picha

Mabawa yao yamefunikwa kwa

Kuna popo wa aina nyingi ambao wana-

mwi1i /mi i 1i - sehemu zote pamoja, kutoka kichwani mpaka miguuni

tofautiana pia, na kuishi maskani za

-epesi - kinyume cha - z ito

aina mbali m bali, chini kwenye m iti.

manyoya - nywele za mnyama au ndege

ngozi nyororo.

Wana rangi mbali mbali.

Kuna popo wa aina 900 na wanapatikana kote duniani, isipokuwa

bawa/mabawa - sehemu ya ndege inayomfanya aweze kuruka

kwenye b a rid i k a li sana.

-ororo - kinyume cha -qumu kutofautiana - kuwa to fa u ti

Katika nchi za Ulaya baadhi ya watu wanawaogopa popo, kwa kuamini kuwa

isipokuwa - ila

wana madhara.

b a rid i - kinyume cha jo to

Kwa kw eli, popo ni v i-

umbe ambao hawawezi kumdhuru mwana-

kuoqopa - kuwa na woga

damu.

kuamini - kukubali sana kuwa jambo ni kw eli, k.m. watu wa d in i huamini kwamba Mungu yuko hewani

Ingawa hivyo, popo wengi wa

msituni wanaaminwa kuwa na ugonjwa wa kichaa cha mbwa, yaani "ra b ie s ." Viumbe hawa wanapendwa sana Japan na China, hasa kwa sababu hula wadudu.

wana madhara - wanaleta hasara kama ugonjwa au v ifo kudhuru - kuleta hasara

Source: Nyongesa, Fred. “Popo,” from "Viumbe Viyenye Uhai" series, Taifa Weekly (Nairobi, Kenya), 30 April 1977, P- 4.

29

Popo wanaopatikana sehemu z iliz o * wazi wana rangi ya mchanganyiko wa

mwanaadamu/wanaadamu - mtu (mwana + Adamu) m situ/m isitu - pori

nyeupe na madoa ya rangi to f a u t i.

Wana­

opatikana katika sehemu za giza ni weusi, 2 wengine wakiwa wekundu au wa k ijiv u

mdudu/wadudu - viumbe vidogo kama mbu, nyuki, n z i, n.k.

jiv u .

sehemu z iliz o wazi - sehemu ambazo hazina m iti mingi ( p o r in i)

Popo walio

3

wakubwa zaidi wana 4

mabawa ambayo yanayofikia urefu wa fu ti 5 tano, wakiwa na mwili kama ndege mdogo.

giza - h ali ya kutokuwa na taa au jua

Popo mdogo zaidi ni yule k ijiv u jiv u - rangi baina ya nyeusi na nyeupe

anayependelea kuishi katika m ianzi. Urefu

doa/madoa - k,m. chui ana madoa

wa mabawa yake ni wa inchi sita

h iv i.

kupendelea - kupenda h a li fu la n i kuliko h a li nyingine Mifupa yote ya mwili wa popo

yafanana sana na ya wanyama wengine. Wana mifupa ya vidole vya mikono.

mwanzi/mianzi - aina ya mimea mi refu

Popo

wengine wana vichwa kama vya mbwa, na

uso/nyuso - upande wa mbele kichwani penye macho, pua, na midomo

wengine wana nyuso zilizonyooka kama za kunyooka - kuwa sawasawa kama nyani . nyanimtu

Popo wana ki pawa kikubwa cha

mnyama anayefanana na

kunusa, ambacho huwasaidia kupata au kipawa - uwezo wa a s ili kutafuta chakula.

Wengi wana meno

madogo na makali.

Popo wanapokula

kunusa - kutambua k itu kwa pua chakula huyeyushwa upesi sana tumboni mwao, chakula huyeyushwa upesi kuliko iliv y o kwa wanyama wengine 30

kuyeyushwa - kubadilisha chakula kuwa maji maji tumboni tumbo/matumbo - sehemu kama mfuko m w ilini ambapo chakula huenda

rfanaonyonyesha.

Hi i huwasaldia kuepuka

kuwa na u zito mkubwa ambao ungewapa

kuepuka - kutoka katika h a li fu la n i

taabu ya kuruka.

kasi - kwa upesi

Mikono ya popo ndiyo yenye mabawa.

Popo walio na mabawa makubwa

huruka mbali na kwa kasi sana.

Wasio-

dhaifu - kinyume cha nguvu adui/maadui - kinyume cha r a fik i ta i - ndege mkubwa ambaye hula wanyama wadogo

weza kuruka mbali ni wale walio na mabawa mafupi.

kunyonyesha - mama kulisha mtoto mdogo kwa maziwa yake

Miguu ya popo ni dhaifu

hushinda wana!a!a - wamelala wakati wote wa mchana

sana, na hivyo, popo wengi hawawezi kujitokeza - kujionyesha nje kutembea ila kuruka tu .

Kuna wachache

sana ambao huweza kutembea kwa miguu yao. Popo ni viumbe wanaopendelea kuishi kwa wingi katika kikundi kimoja chenye popo wanaofikia hata 10,000. Adui wao wakubwa ni paka, nyoka

kuwinda - kutafuta viumbe na kuwaua, hasa kwa chakula nge - mdudu mwenye miguu minane na mwenye sumu, ambaye hu­ is h i sehemu za jo to kipepeo/vipepeo - mdudu a liy e na mabawa mazuri sana ya rangi mbalimbali na mwili mwepesi sana

na ndege wakubwa, kama t a i . Wakati wa mchana, popo wengi

buibui - mdudu mwenye miguu minane

hushinda wanalala^ na hujitokeza usiku. Wakati huo wa usiku ndipo huwinda. Muda ambao Popo huishi ni mkubwa, kwanl wengi wao huishi hadi k u fik ia umri

m jusi/m ijusi - mnyama kama nyoka la k in i mwenye miguu minne, na anayeweza kufunga macho

wa mlaka 15 na hata 25. Wadudu ambao hullwa na popo ni Sa®. vipepeo. b u i-b u i.

Popo wakubwa

hula hata m iju s i, vyura,ndege na pia

31

chura/vyura - mnyama mdogo ambaye hukaa katika maji au katika sehemu kavu. Anaogelea v iz u r i, huruka, na pia huimba m ajini

samaki, ambao huwashika kwa makucha yao. Kuna popo ambao huishi kwa kunywa maji

kucha/makucha - kipande kigumu ambacho siyo ngozi, kwenye vidole vya ndege

ya sukari, ambayo hupatikana toka

toka - yaani kutoka

maua

na mimea mbali mbali. Popo wa aina ya vamplne. huishi kwa kunyonya damu za wanyama wengine. Popo wa kike hawaishi katika pango moja na wa kiume.

Popo hubeba

mimba kwa siku 50 hadi 60 ndipo huzaa. Hawatagi mayai kama ndege.

Popo

Hubeba watoto

wao wakati wote wa kuwinda usiku ingawa wapo wengine ambao huwaacha watoto wao pangoni wakati wa kwenda ta fu ta 7 chakula. Popo hulea watoto wao kwa muda wa miezi sita au minane, ndipo huwaacha wajitegemee wenyewe.

kunyonya - kuvuta kwa mdomo; watoto hunyonya i l i kupata maziwa ya mama pango - sehemu tupu ndani ya mti au jiwe kuzaa - mama au mnyama wa kike kutoa mtoto mwisho wa mimba

Wengine

huzaa mtoto mmoja tu kwa mwaka. hunyonyesha makinda yao.

ua/maua - sehemu ya mimea inayotokea kabla ya tunda, yenye rangi nzuri

kutaqa - mnyama au ndege wa kike kutoa yai kinda/makinda - watoto wa ndege au wanyama wengine

NOTES Grammatical 1,3.

These are additional instances of the present relative of "to be" discussed in the notes to "Nchi Yetu" (Somo la Kwanza). Sehemu z iliz o wazi translates as "areas which are open," while popo walio wakubwa zaidi translates as "bats which are the largest."

2,5.

wengine wakiwa wekundu - (trans. "while others are red") wakiwa na mwili kama ndege mdogo - (trans. "while having bodies like small birds") The intent of the latter sentence is , however, somewhat ambiguous, as use of -ki- could also indicate that their wingspan is de­ pendent on their having attained this body size; in this case the appropriate translation would be "if/when they have bodies like small birds." Although you may be more fam iliar with the -ki- form in conditional clauses, i t is also frequently used in complex verb forms (see fn. 2, Somo la Tano) and in clauses such as the above. What non-conditional usages of the - k i- form have in common is that they refer to continuous action (or a continuous condition/state as in these examples.) For further information on these forms see Bennett, pp. 321-323.

4. ambayo yanayofikia - this usage of both relative forms together is optional in some dialects of Swahili. Ashton provides additional examples (p. 311). 6. hushinda wanalala - (trans. "they spend the day asleep") kushinda is used here as an auxiliary verb. The sense of this phrase, in which kushinda is habitual and is followed by a present continuous verb form, is that the action is prolonged and goes on continuously without interruption. 7. kwenda tafuta - (kwenda kutafuta). Often the ku- of an in fin itiv e following the verb kwenda is omitted.

33

MASWALI 1. Hi 1i ni somo la kueleza au la kusimulia? 2. Mwandishi anataka ununue popo, ule popo, au ujue zaidi kuhusu popo? 3. Unafikiri kwamba popo wanaishi Afrika?

4. Ukitaka kuona popo, utakwenda wapi? 5. Popo hula chakula gani? 6. Eleza kwa ufupi tabiaza popo - wanafanya nini ki 1a siku? Wanaishi pamoja au pekee?

7. Popo wanafanana na wanyama wengine wa aina gani? 8. Wanafanana na wanyama hao kwa namna gani? 9. Kama mtoto akikuuliza "Popo ni mnyama wa aina gani?"

34

utamwambia nini?

ACTIVITIES 1. Objective - Description of Unknown in Terms of Familiar Prepare a description of an animal, insect, fish , or bird, the habitat of which is restricted to one part of East Africa. In class take turns asking about and describing these animals. Students providing descriptions should state where the animal lives. Those asking questions should preface them by stating where in East Africa they have lived or visited and not seen the animal in question. Descriptions should then be in terms of animals lik e ly fam iliar to the questioner. Suggested animals, etc.: nyati mamba chaza nyumbu kamba

papa ngamia kaa kamba

2. Objective - Expression of Opinion on Non-Controversial Topic Prepare to discuss in class your views on the following topics: a. Popo ni wanyama lakini wanafanana na ndege zaidi ya kufanana na panya? b. Popo ni adui au ra fik i wa wanadamu? c. Wewe na ra fik i zako mnakaa katika nyumba yenye popo, wadudu wengi, na nyoka. Mtafanya nini? Mtajaribu kuwaua wanyama na wadudu wote? Mtaendelea kukaa pamoja nao? Eleza majibu yako. 3. Objective - Explaining a Feature of One's Life-style Prepare an explanation of why one (or more) of the following lives in your home and why you feed and care for it: mbwa nyoka

paka mjusi

In class, alternate roles with your classmates asking why and explaining why one would keep these animals in one's home.

35

4. Objective - Description of Cultural A rtifacts Prepare a description of one of the following: mbuzi (ya kukuna nazi) sufuria jembe vidaka

kanzu leso buibui mkeka

5. Objective - Grammatical Practice: Use of -ki- Forms Write ten non-conditional sentences using -ki- verb forms. 6. Objective - Grammatical Practice: Relative Clauses Identify the relative clauses used in this lesson. If an alternative form could be used, rewrite the clause using that form. Otherwise, state why an alternative could not be used. 7. Objective - Vocabulary Development Use each of the following in a new sentence: -epesi isipokuwa kuogopa wanaadamu uso

-ororo baridi kuamini giza hushinda

4. Kujipatia Mchumba

Ngazi

Nafanya k a zi o f i s i n i .

mehumba/wachumba - kijana aliyeposa au aliyeposwa

Mokumba wangu

anataka niaahe k a zi nikae nyumbani.

Ame-

ah idi kunipa k ila mwezi mara m b ili ya mshahara wangu wa sasa.

kuahidi - mtu kusema kwamba bila shaka atafanya kitu fulani

Nampenda kufa, na kupenda kufa - kupenda sana

ningetaka niolewe^ naye.

Nifanye n in i?

Ijapokuwa unampenda kufa lakini huna budi

2

uchumba - hali ya kuwa na mpango wa kuoana

umwulize au u jiu liz e mwenyewe

maswali machache.

Je, ni kwa nini hataki

uendelee kufanya kazi? kukuoa lin i? itakuwaje?

3

anatazamia kukuoa lin i - anaf i k i r i kukuoa lin i

Je, anatazamia

kufungwa - kukamatwa na p o lisi na kuwekwa mahali mbali ya watu wengine kwa sababu ya kukosa

Je, uchumba wenu ukivunjika kuugua - kupata ugonjwa Je, akifungwa, au akiugua, donge analopata likitoweka -

au donge analopata likitoweka wewe utakuwa wapi?

Je, maisha ya kuzurura nyumba-

kuzurura nyumbani - kuweko nyumbani tu, bila kitu cha maana cha kufanya

ni bila kazi ni kitendo cha maendeleo? Ni dhahiri kuna kitu huyu mchumba

kitendo cha maendeleo/vitendo vya maendeleo - jambo linalofanya maisha yawe bora

wako anachokiogopa ikiwa^ utazidi kuendelea^ na kazi yako huko o fis in i.

ni dhahiri - ni rahisi kuona au kufahamu

Pengine ana wivu^ kwamba huko o fis in i una

kuoqopa - kuwa na woga

wapenzi wengine.

kuwa na wivu - k u fik iri pengine mpenzi wako ana wapenzi wengine

Pengine anahofia kwamba

utakutana na^ wengine huko ambao g

watakunvakua.

Kwa vyovyote

huyu mchumba

hafiki r i i maslahi yako bali yake mwenyewe. Ikiwa ameanza kukufuqa na kukupa masharti

kuhofia - kuogopa kukutana na - kuonana na mtu fulani kwa mara ya kwanza kunyakua - kuchukua

®°urce: Kujipatia Mchumba. Dar es Salaam: Jumuiya ya Kikristo Tanzania, 1981, pp. 28-29.

39

hivi mapema kwenye uchumba, je akishakuoa

maslahi - faida

unatazamia uhuru wa aina gani?

kufuga - kuweka mtu, mnyama au ndege nyumbani i l i asitoke

Maoni

yetu ni kwamba mchumba huyu hakufai. Achana

9

naye.

kupa masharti - kulazimisha kufanya kitu

NJ.ko maAomoni bado, mchumba wangu maoni - mawazo

ambaye. nampznda Aana anataka tuoane kufaa - kuwa na faida

mapma. J z,rU a ch t masomo au tumoache kuachana na - kutoendelea na (mpenzi)

yeye? Kama upo uwezekano*0 wa kuendelea na masomo yako baada ya kuoana hakuna sababu yoyote ya kumwacha.

uhakika - hali ya kutokuwa na shaka

V ile v ile

kama unao uhakika kwamba maisha yenu katika ndoa yatakuwa mazuri ni afadhali usikubali kumpoteza.

Lakini si vizuri

ukatishe masomo vako kwa kumkimbilia

kupoteza - kukosa kukiona (kitu) kukatisha masomo vako kuacha kusoma kukimbilia - kumfuata mtu b i1a kutumia a k ili

mchumba ambaye huna hakika ya maisha yako naye hapo baadaye.

uwezekano - njia ya kuweza, hali ya kuwezekana

Kwa kuwa masomo

yako yatakuwa na faida** kwenu wawili na pia kwa jamaa na nchi nzima, itafaa

12

umtafadhalishe mchumba wako akusubiri kutafadhalisha - kusema 'ta fa d h a li1

mpaka umalize masomo. Ikiwa kweli naye anakupenda bila shaka atakubali.

kusubiri - kungoja

Akikataa,na ukiona

kwamba hana sababu kubwa ya kutaka mwoane mapema, basi unaweza kukataa kukatisha masomo yako.

Hapo itakuwa hiari yake hiari - kuchagua 40

kukungojea ama kutafuta mchumba mwingine. Mara nyingi wachumba wanaotaka kuvunjia 13 14 wenzao masomo huwa ni wale wenye wasiwasi kwamba huenda wakapigwa teke

15

kuvunja - kufanya kitu kivunjike wasiwasi - woga

hapo baadaye.

“Nifanye Nini?”

41

NOTES Grammatical 1. Ningetaka - (trans. "I may want/would like") This is an example of a hypothetical form. These are most often best translated using "may" or "might," but are also used in conditional clauses where using "would" in the trans­ lation is appropriate. For a detailed explanation and additional examples, see Bennett, pp. 326-331. 2. Budi - generallly used with a negative form of kuwa na in expressions such as: Hakuna budi - "there is no alternative" Sina budi - "I have no choice" Such expressions are normally followed by a subjunctive, as in this example. The best translation in this case is probably, "you have no choice but to ask him," or "you rea lly must ask him." Substituting ni lazima; i.e ., "lakini ni lazima umwulize," would result in a clause series of sim ilar force but with less focus on the questioner's situation. S. A. Mohamed in Misemo, M ilio na Tashbihi defines kuwa na budi as "kulazimika kufanya jambo fu lan i." He provides as an example: "Hakuwa na budi kungojea babaake amletee fedha ndipo aweze kununua vitabu vya kusomea" (p. 18). 3. Itakuwaje - (trans. "What w ill happen?") _i_- (Class 9 Subj. Pre.) + -ta- (future tense) + kuwa + -je (interrogative; "how"/"in what way"/"what"). Note the impersonal use of the Class 9 prefix. 4. Ikiwa - (trans. " if" ) This is best learned as a fixed form as i t occurs very frequently, but i t is very easy to analyze: _i- (Class 9 Subj. Pre. in impersonal use) + -ki- (conditional) + -wa- (kuwa)

42

5. kuzidi kuendelea - (trans. of ikiwa utazidi kuendelea na kazi yako, " i f you continue (going) on/ahead with/in your work.") Kuzidi is used here as an auxiliary verb. In usages such as this, where kuzidi is followed by an in fin itiv e , the function of kuzidi is to indicate intensification or continuance of the action of the following verb. In this function i t is quite sim ilar to auxiliary usages of kuendelea. The two are used here together to imply continuation beyond an expected stopping point; i.e ., the continuation of work after the expected stopping point at the time of marriage. 6. kuwa na wivu - (trans. "to be jealous) Many essential phrases are formed with kuwa na and a following noun. You probably know the following: kuwa na njaa - to be hungry kuwa na kiu - to be thirsty kuwa na nafasi - to have an opportunity Some other useful phrases of this type are: kuwa kuwa kuwa kuwa

na na na na

shida - to have a problem hamu - to desire moyo - to be courageous kichwa kikubwa - to be conceited

See also fn. 2 above re kuwa na budi. Some of these phrases are non-idiomatic; others are rather tricky idioms. The la tte r w ill be noted in the texts as they occur. For a lengthy l i s t of such idioms see S. A. Mohamed, Misemo, M ilio na Tashbihi (Dar es Salaam: Longman, 1977), pp. 18-19. 7. It is worth noting that the -ana ending often results in an alteration of meaning not entirely predictable from knowing the meaning of a given stem. Interpreting these forms in context is usually not d if f ic u lt , but we advise the learner against experimenting with the construction. The reasons for this are as follows: a. Some are rarely, i f ever, used with a singular subject and following na: kupendana kufukuzana kuoana kujuana

43

b. In contrast, others are used just as frequently with singular subjects and na as with plural subjects: kukutana kupigana kuachana

kukutana na kupigana na kuachana na

c. Some have sexual connotations: kupendana kujuana kuonana (With respect to kupendana and kujuana the restriction against a singular subject may be related). d. There are also many phrasal verbs in which Reciprocal/Associative forms are used. Instances of these w ill be noted as they occur in following texts. 8. kwa vyo vyote - (trans. "in any case"/"anyway"). This is an example of an adverbial use of a Class 8 form, as are: hi vyo kwa hivyo v ile v ile hi vi

ambavyo vizuri vibaya vyema

9. kuachana na: See fn. 7. 10. upo uwezekano: Note that the ij- subject prefix on -go (the locative suffix) agrees with uwezekano. It is NOT the second person singular subject prefix. 11. kuwa na faida - (trans. "to be of value," "to benefit").

See fn. 6.

12. Itafaa - this is another example of the impersonal use of the Class 9 subject prefix. 13. kuvunjia wenzao masomo - (trans. "to put an end to/break o ff their companion's studies"). There are a number of idioms in which the stem -vunja is used (see S. A. Mohamed, p. 38, and Shaaban Saleh Farsi, pp. 44-45).

44

14. Huwa ni - although Ashton (pp. 256 and 257) analyzes such phrases as "compound tenses," huwa occurs often enough and with so l i t t l e variation in meaning, i t is easiest to consider i t a fixed form meaning "usually"/"generally." 15. Huenda wakapigwa teke - Huenda is usually defined as a fixed form adverb (Kamusi, p. 82; Rechenbach, p. 137) meaning "perhaps" and should be remembered as such. In this particular context, however, i t is useful to consider huenda as a verb form, sp e cifica lly a habitual verb form. The reason for doing this is that wakapigwa teke is a sequential, and while sequential forms may follow habituals (especially huenda, where one has both the habitual form and kwenda), a sequential probably would not be used here i f pengine or kama had been used here. (See also Ashton, pp. 134, 274-275.)

45

MASWALI

1.

Mwandishi wa kwanza ni mwanamke au mwanamume?

Unajuaje?

2.

Kama mwandishi wa kwanza akikubali kukaa nyumbani, mchumba wake amesema kwamba atafanyaje?

3.

Waandishi wa barua hizi ni wafanya kazi au sivyo?

4.

Mwandishi wa pi 1i ana shida gani?

5.

Je, Majibu katika somo ni kama yale ambayo wazazi au ndugu wangetoa? Au ni kama majibu ya watu ambao hawajakutana na wanaouliza? Unajuaje?

6. Eleza kwa ufupi namna za woga ambazo wachumba wengine wanazo.

7. Maandishi kama hayo kwa kawaida hupatikana wapi? wa maandishi ya aina h ii wa Kiamerika.

Toa mfano mmoja

8. Anayejibu anasema ni afadhali mwandishi wa pi 1i afanyeje? 9. Rafiki yako akikuuliza maswali kama yaliyo utajibuje? Eleza kwa ufupi.

46

katika somo,

ACTIVITIES 1. Objective - Degrees of Impersonality and Speaker/Listener Perspective in Advice Giving Prepare three b rief versions of your own answers to Question 1 or 2 for class presentation. Begin the f i r s t answer Ni dhahiri and continue by framing your advice in sim ilar impersonal terms. Begin the second answer Huna budi and continue by framing your advice in terms of the questioner's interests, concerns, and situations. Begin the third answer, Maoni yangu ni and continue to express your advice in terms of your perception of the situation. 2. Objective - Forceful Persuasion in Giving Advice Using your three answers in A ctiv ity 1, prepare answers to Questions 1 and 2 which express your advice as fo rcefu lly as you feel would be appropriate to a younger friend or student. 3. Objective - Balanced Presentation of Alternatives in Giving Advice Using your three answers in A ctivity 1, prepare answers to Questions 1 and 2 which express your advice in the most balanced way possible to a colleague or friend you feel is asking you the questions so as to get a better sense of alternatives. 4. Answers prepared in Exercises 2 and 3 may be used as the basis of class a c tiv itie s in which pairs of students alternate roles; i. e . , one reads or summarizes one of the text questions, prefacing the reading or summarization by providing a short description and indicating the type of relationship which s/he has with the advice giver. 5. Objective - Presenting Alternatives in Seeking Advice Prepare a l i s t of questions in which you pose alternatives. These should be based on practical situations in which you may find yourself in East Africa and should be contextualized; i.e ., Ninakaa Nairobi, nataka kwenda Mombasa. Niende kwa basi au kwa gari la moshi?

47

6. Objective - Comparing Alternatives in Giving Advice Prepare answers to your questions in which you give advice by comparing alternatives. 7. The questions and answers prepared in Exercises 5 and 6 may be used as the basis for a class a ctiv ity in which students present their prepared questions for one another to answer. 8. Expand on the a ctiv ity in Exercise 7 by having students discuss the advice they receive from one another, explaining whether or not they w ill act on i t , and why. 9. Objective - Questions Seeking Advice Prepare a l i s t of questions upon which you might want to seek someone's advice in East Africa. 10. Objective - Grammatical Practice: Use of -nge- Forms Rewrite ten sentences from this and previous lessons and use -nge- hypothetical forms in your sentences. 11. Objective - Grammatical Practice: kuwa na Expressions Write five affirmative and five negative sentences in which you use expressions with kuwa na followed by a noun. Use examples from fn. 6 and the glossary. 12. Objective - Vocabulary Development Use each of the following in a sentence of five or more words: budi kuzidi huwa kuahidi kusubiri

ikiwa kuendelea huenda kufaa wasiwasi

48

^

5. Mumbi Ahojiwa

“Mumbi Hakusema Neno"

kuhojiwa - kuulizwa maswali

Asubuhi, Siku ya Ijumaa, .iua

jua lilito k e a - jua lilik u j a mbinguni

1i 1itokea mapema na kufukuza baridi kali iliyopenya hata ndani ya mifupa

kufukuza - kuondosha ya mahabusu.

Askari alipofungua baridi - kinyume cha joto

mlango, mahabusu wote walitoka nje kupenya - kuingia kwa shida na kuota jua* waliolingojea kwa muda mrefu.

Hata na inzi nao walikuwa

wanalingojea, na wao v ile v ile w ali­ toka nje na kuliota.

askari - p o lis i, au mtu amba­ ye kazi yake ni kupigana kwa a j i l i ya nchi yake

Mumbi alimwona

inzi mmoja akitafuta chakula, na kwa macho yake akamfuata kila alipokwenda. Hata hivyo hakuwa a k if ik ir i

2

3

fik ir a - wazo

tumboni mwake. 4

tumbo - sehemu ya mwili kama mfuko ambayo hupokea chakula

Mumbi alipokuwa akiota jua , huku akiwatazama inzi na k u fik iri

chifu - kiongozi; mtu mwenye madaraka juu ya wengine

vile alivyokuwa na njaa, Chifu*3 na askari wake w alifika.

kuota jua - kukaa kwenye jua i l i kupata joto inzi (au nzi) - mdudu mdogo anayeruka; hupatikana karibu na uchafu

habari

yake, kwani fik ira zake zilikuwa juu ya njaa a liy o is ik ia

habusu/mahabusu - mtu aliyefungwa korokoroni (taz. korokoroni c h in i)

Yeye hakuwaona

mpaka Chifu alipomwuliza, "Je wewe jina lako ni nani?" Source: Kareithi, P. M. Kaburi bila Msalaba. Nariobi: East African Publishing House, 1972, pp. 67-70.

51

Mumbi aliinua kichwa chake na

kuinua - kuleta juu kutoka chini

kumtazama Chifu huku akijibu, "Mumbi, Umekula viapo

5

vingapi?"

c

kiapo/viapo - maneno au mambo yanayofanywa ku­ onyesha kuwa mtu hatatoa s ir i

Chifu

akamwuliza. Mumbi hakujibu. kutazama chini.

kuinama - kufanya mwili kwenda upande wa chini

A1 i i nama na

Akiwekelea mkono wake

wa kushoto juu ya tumbo lake, alianza kuumauma kucha za mkono wake wa k u lia . "Nimekuuliza umekula viapo vingapi?"

Chifu akauliza tena.

kuwekelea - kuweka (kitu) juu ya (kingine) kushoto - upande wenye moyo wa mtu; k.m. watu wachache tu huandika kwa mkono wa kushoto

Askari

wake waliomlinda Chifu po pote alipo-

kuumauma - kuendelea kuuma kidogokidogo

poona kwamba Mumbi hakumjibu Chifu.

ukucha/kucha - kipande kigumu ambacho siyo ngozi, kwenye vidole

Maina, mmoja wao, alianza kushikashika

kulia - kinyume cha kushoto

kiboko cha ngozi ya kifaru , alichoki-

kulinda - kuangalia mtu awe salama

kwenda, walianza kuonyesha hasira wali-

chukua k i1a mahali walipokwenda.

Chifu hasira - hali ya kuwa na chuki

na askari wake wakitumia kiboko hi ki kwa kuwapiga wale watu walioshitakiwa kuwa ni wafuasi wa Mau Mau.°*

Kwa mara

ya tatu Chifu alimwita Mumbi tena, "Msichana we!"

kushikashika - kushika tena na tena kiboko/viboko - fimbo ya ngozi ya mnyama, ambayo hutumiwa kwa kuwapigia watu. kifaru/vlfaru - aina ya mnyama mkubwa wa Afrika

"Humm," Mumbi akajibu. kushitakiwa - kupelekwa kortini "Umekula viapo vingapi?" Mumbi aliona kwamba Maina alikuwa tayari kumchapa kiboko** dakika yoyote

52

mfuasi/wafuasi - anayefuata mawazo ya aina fulani au ya mtu fulani k.m. Wakristo ni wafuasi wa Kristo

Hapo aliyakurobuka majeraha aliyoyaona

we! - weweJ

m iilin i mwa mahabusu wengine waliokuwa

kuchapa - kupiga kwa kiboko

wamepigwa.^ Aliogopa asije naye

kukumbuka - kinyume ya kusahau

akapigwa v ile .

Kwa sauti ya chini jeraha/majeraha - mahali palipoumia

akajibu, "Sikula." Chifu kusikia hivyo alifyatuka kwa ukali na hasira akasema, "Sikula! Wafikiri tulikuleta hapa bila kujua

sauti - mtu anaposema tunasikla sauti yake

kwamba umekula kiapo?

chini - kinyume cha juu

Ninataka

uniambie upesi ni viapo vingapi

kufyatuka - kuanza kwa ghafula

umekula, ana sivyo utaona wanachopata8

ukali - hali ya kuwa kali

Hau Mau wengine."

kuambia - kusema jambo kwa mtu

Mumbi hakusema neno lolote. Allsimama tu kimya, huku akiuma kucha zake.

Moyoni aliju a hakuwa na lolote

la kufanya, i 1a a liju a kwamba hata kama akisema amekula au hajala kiapo, 11ikuwa sawa tu. yake Nyaguthii.

Alikumbuka ra fik i Yeye alikubali kwamba

allkuwa amekula viapo v iw ili.

kulisha - kufanya (mtu au mnyama) kula chakula

Aliwataja

wote waliomlisha na wale waliokula pamoja naye.

kuhukumu - korti kusema mtu amekosa au hakukosa

Lakini hata hivyo,

alihukumiwa na kntiwa korokoroni huko al1p1gwa na askari wa jela mpaka akafa,

korokoroni - mahali pa kufunga watu waliokosa kuzifuata sheria

lakini watu wa jela wakasema alikufa

jela - sawa na korokoroni

baada kuugua.

kuugua - kuwa mgonjwa 53

Alikumbuka v ile v ile yaliyompata Maciira.

Yeye alikuwa kijana aliyesoma

mpaka darasa la kumi.

Sura na tabia

sura - uso tabia - namna mtu anavyofanya katika maisha yake

zake ziliwapendeza watu wote wa lokekupendeza - kufurahisha sheni yake. sana.

Lakini Chifu alimchukia

A l i f i k i r i pengine angepewa kazi

ya uchifu badala yake.

lokesheni - mitaa ambayo watu weusi walipewa na serekali ya kikoloni

Kwa sababu h ii,

aliwachukua Maciira na vijana wengine

kuchukia - kinyume cha kupenda

ra fik i zake, na kuwapeleka mpaka karibu

uchi fu - hali ya kuwa chifu

na msitu wa Kabaru.

msitu/misitu - pori

Walipofika mahali

palipokuwa na miti mikubwa, aliwaambia,

kupiqania - kupiga i l l kupata

"Hii ndiyo nchi mnayoipigania.

kuamrisha - kusema ni lazima kufanya kitu

Tokeni

sasa mwende mkaishi huko." nguvu - uwezo Maciira na wenzake walikataa risa si - kwa Kiingereza, "bullet"

kutoka, na hapo Chifu akawaamrisha askari wake wawatoe kwa nguvu, kutoka juu ya motokaa.

Waliposhuka chini, 10

kujaribu - kufanya kitu bila ya kujua kama utashinda

Huko k i j i j i n i , aliwaambia

kutoroka - kuondoka kwa s ir i

Chifu aliwapiga risa si papo hapo.

kuua - kufanya mtu au mnyama afe

9

na kuwauwa

watu kwamba Maciira na wenzake walikuwa

kuelekea - kwenda upande fulani

wakijaribu kutoroka kuelekea msituni kwa hivyo askari wakalazimika kuwapiga

kulazimika - kutokuwa na budi

risa si na kuwauwa.

kuthubutu - kujaribu

Hakuna mtu aliye~

thubutu kutokubaliana** na habarl h ii, kwani angefanya hivyo, yeye v ile v ile angefanyiwa kama wao. 54

kukubaliana na - kupatana na

Mumbi alisimama kimya.

Chifu

naye akamtazama k ila sehemu ya mwili wake.

Aliona v ile uso wake ulivyokuwa

umenyookae. Nywele zake ndefu zilikuwa zimesokotwa zikawa mfano wa nanasi.

kusokota - kusuka nywele au kamba

Miguu yake nayo ilikuwa mirefu na yenye kupendeza.

Kusema kweli Mumbi alikuwa

mzuri kweli kweli.

nanasi/mananasi - aina ya matunda

Chifu hakuweza kujua

kwa nini msichana mzuri kama v ile 12

amekula

kiapo cha Mau Mau.

Moyoni alikata shauri

13

kwamba

kukata shauri - kuchagua njia au wazo fulani

angefanya lolote mpaka kumfanya Mumbi ageuze nia zake, na ikiwezekana, awe

kugeuza - kubadilisha

mmoja wa wasichana wengi waliokaa hapo kambini wakiwapikia, na mara wakitembeaf

kambi - mahali pa kukaa kwa muda mfupi tu

na Chifu na askari wake. Mumbi naye alikuwa a k if ik ir i jambo jingine.

Moyoni alikuwa amekata shauri

kwamba hata ikitokea nini amekula kiapo.

14

hatasema

A liju a akikubali kwamba

amekula kiapo, ni lazima atasema ni nani aliyemlisha, na ni watu gani wengine waliokula kiapo pamoja naye.

Alikumbuka

usiku wa manane, na wenye giza, usiku ambao yeye, mama yake, na wasichana wengine walipokula kiapo.

Alimkumbuka 55

usiku wa manane - kati ya saa 6-8 usiku; katikati ya usiku

v ile v ile mpenzi wake Maciira, ambaye ni nyumbani mwao walimolia hicho kiapo. Alijua akikubali kuwa amekula kiapo, ni lazima angewatia taabuni wote waliokula kiapo siku hiyo.

A lip o fik ir i hali ya

mama yake v ile alivyokuwa mnyonge kwa

mnyonge/wanyonge - mtu dhaifu; b i1a nguvu

kuugua mifupa, alikata shauri kuwa kufa au kupona, hangekubali

15

kuwa amekula kiapo.

Baada ya kuhojiwa hivi kwa muda

kuugua mifupa - kuumwa mi­ fupa kufa au kupona - afe au asife

b i1a yeye kusema kama kwamba amekula kiapo, Chifu aliwaamrisha askari wake wamshike Mumbi na kumpeleka mpaka kambi ya Githunguri.

Mumbi aliposikia hivyo chozi/machozi - maji yanayo toka machoni

machozi yalianza kumtoka b i1a yeye kupenda.

Kambi ya Githunguri iliju lik a n a kujulikana - (kutoka "ku-

sana katika nchi nzima.

Kati ya watu

JuaJ )

watatu waliopelekwa hapo, ni mmoja tu aliyerudi hai, na yeye v ile ilikuwa ni kuvunja - kufanya kuvunjika

lazima awe amevunjwa mguu, mkono au afanywe kutokuwa mwanamume tena. Kambi ya Githunguri ndipo alipoish l Waiwai9,

kijana wa kizungu ambaye

alikuwa mnyama kuliko v ile alivyokuwa mwanaadamu.

Wote waliopelekwa kwake,

wakishitakiwa kula kiapo, aliwapiga risa si papo hapo.

Wallokuwa na bahati, 56

kufa moyo - kushindwa ku­ endelea kufanya kitu

aliwapiga kwa kiboko mpaka wasijijue wenyewe.

hofu - woga Mumbi aliposikia kwamba atapekutetemeka - mwili kucheza cheza kwa woga au baridi

lekwa Githunguri, alikufa moyo*^ kwa hofu.

Mwili wake ulianza kutetemeka, kuzidi - kuwa zaidi

na machozi yakazidi kumtoka.

Ingawaje, ingawaje - ijapokuwa

a liz id i kukazana kwamba hatakubali kuwa amekula kiapo.

kukazana - k u jitia nguvu moyoni

Hata kama akiuawa,

hatasema kamwe kwamba amekula.

Kwa moyo

kamwe - hata kidogo

mshupavu aliwafuata Maina na askari

-shupavu -

wengine wawili na wote wakaelekea upande

kuvaa - kuweka nguo mwilini

wa Githunguri.

fulana - aina ya shati

Ki 1a askari alivaa fulana nyekundu

-enye nguvu

shingo - sehemu ya mwili chini tu ya kichwa

yenye mikono mi refu na hali shingoni imefungwa kamba iliyofungiwa filim b i. Kiunoni walijifunga mshipi wenye upana wa inchi mbili h iv i, wenye rangi nyeusi. Wote walivaa suruali fupi za kaki z i l i zofuliwa na kunyooshwa sawa sawa.

Mi-

guuni walivaa viatu vya buti vyenye

filim b i - chombo kidogo cha muziki kinachowekwa mdomoni na kutiwa hewa i l i sauti itoke; hutumiwa na p o lisi au katika ku­ cheza mpira kiuno/viuno - sehemu inayozunguka mwili chini ya tumbo

rangi nyeusi na juu yake wakafunga

mshipi/mishipi - kitu kinachovaliwa kiunoni kwa kufunga suruali

p a tis i.

upana- hali ya kuwa pana

Kichwani walivaa kofia ndogo

nyeusi ambazo hapo upande wa mbele

kaki - yaani "khaki"

palitiwa nishani iliyoandikwa "On Her

kufua - kusafisha nguo kwa maji

Majesty's Service," yaani "Katika kunyoosha - kutumia chombo cha moto i l i kufanya nguo inyooke

Utumishi wa Malkia." 57

Askari wote walijiona wamevalia vizuri sana.

Hii ilikuwa ni kweli kwa

sababu watu wengine wote walikuwa wachafu na wamerarukiwa na nguo zao sana.

lazima kukaa v i j i j i n i mwao bila kutoka Wakati huu walikuwa wameishakaa

pale kwa karibu mwezi mzima.

patisi - namna ya kitambaa k izito kinachofungwa kuzunguka miguu

Watu

wote, waume, wake na watoto, walikuwa ni

nje.

buti/mabuti - kiatu kirefu k izito

Wote w ali­

kuwa wameishakula chakula chote, na

kofia - vazi la kufunika kichwa nishani - kitu kinachovaliwa kuonyesha si fa fulani kuraruka - kitu kuwa kimekatwa katika vipande vipande

kutumia pesa zote walizokuwa nazo hapo mwanzo.

Hata senti za kununua sabuni

hawakuwa nazo.

Maji yenyewe walikuba-

liwa kuteka mara moja tu kwa juma nzima, huku wakilindwa na askari.

Haya ndiyo

senti - pesa sabuni - kitu kinachotumiwa pamoja na maji kusafisha vitu kuteka - kuchukua maji kutoka mahali fulani.

yaliyokuwa chakula chao. Askari tu ndio waliopata chakula, maji na pesa za kununua sabuni.

Hata na

nguo walizipata bure kutoka se rik a lin i. Wao tu ndio waliopata nafasi za kuoga, kula na kulala vizu ri.

Hali h ii iliw a-

vutia wasichana wengine, na ikawa kwamba

kuvutia - kufanya watu kutaka kufuata

kila askari aliweza kujipatia wake wachanga zaidi ya mmoja.

Huko v i j i j i n i

wake hawa walipewa jina la "Wake wa Hali ya Hatari."^1 Wengine ambao hawakuolewa,

58

mchanga/wachanga - asiye mtu mzima hatari - hali ya kukosa usalama

walipewa jina la "Rarua" kwa v ile w alikuzoea - kuwa na hali au tabia ya kufanya jambo moja mara kwa mara

zoea kurarua chapati nyumbani mwa askari. Ingawaje, kulikuwako na wasichana

kurarua - kukata kitu katika vipande vipand

wengine kama Mumbi, ambao walichukia sana hali hiyo ya kutangatanga za askari.

katika kambi

Ingawa walijua kwamba vijana

waume walikuwa wengine wameishaingia misituni, wengine wamehamishwa, na wengine wameuawa, wao waliona ni lazima kungoja mpaka Hali ya Hatari iishe.

kutangatanga - kutembeatembea b ila ya kuwa na kitu cha maana kufanya kuhamishwa - kufanya kuondoka mahali fulani kutumaini - kuwa na hamu ya kwamba jambo fulani 1itatokea

Walitumaini

vijana marafiki zao watarudi, na hata wasiporudi, pengine wangepata vijana wengine wazuri na ambao wangependana. Kwa kutumaini h iv i, walikaa tu nyumbani mwa mama zao, huku wakila taabu kama watu wengine.

Hawakupenda kamwe kupo-

teza si fa zao.

sana na askari, na yeyote kati yao aliye-

kuchukia - kinyume cha ku­ penda; kuwa na chuki juu ya mtu/kitu

shitakiwa kwamba amekula kiapo, aliteswa

kuteswa - kufanyiwa u k a tili

sana.

wenzake - ra fik i zake

Wasichana kama hawa walichukiwa

Maina na wenzake*^ walichukua k i1a

bunduki - chombo kinachotumia ris a s i; yaani "gun"

mmoja bunduki ya .303, ambayo ni bunduki kutupa - kupiga kwa nguvu kubwa na iwezayo kutupa risasi mbali. Mau Mau walipenda sana bunduki h ii, na 59

k ila walipopata nafasi, waliwashambulia hawa askari na kuwanyang'anya hizo bunduki.

Kijana Mzungu aliye-

ongoza kikundi cha Askari Malinda

kunyang'anya - kuchukua kwa nguvu kuonya - kumpa mtu mawazo ya kuangaiia usalama wake

Nyumba1, aliwaonya sana wazichunge bunduki zao.

kushambulia - kupiga ghafla kwa nguvu

Lakini askari wengi

waliposhambuliwa na Mau Mau waliona ni heri kutupa bunduki wakijua kwamba Mau Mau wakishapata bunduki hawatawafuata tena.

60

kuchunga - kuangaiia na kutopoteza

NOTES Grammatical 1.

kuota jua - (trans. "to soak up"/"bask in the sun"). Kuota has several meanings and also occurs in a number of idioms. See Hollingsworth, pp. 16, 22, 29, and Farsi, pp. 31-32.

2.

Hakuwa a k if ik ir i - (trans. "she was not thinking"). This is an example of a complex verb form which consists of kuwa and another verb used together. In such constructions kuwa indicates the tense, and the second verb the aspect. In this case hakuwa is past negative and a k if ik ir i is continuous hence the overall meaning. For an affirmative relative form see fn. 4. Here are some additional examples of affirmative and negative forms: sikuwa nikisoma tulikuwa tukiimba hawakuwa wakila mlikuwa mkiandika

I was not studying - we were singing they were not eating - you (pi.) were writing

For additional examples see Bennett, pp. 297-301, and Wilson, p. 373. 3.

kusikia njaa - (trans. "to feel hunger"). It is important to remember that kusikia (and kuona as well) can refer to other perceptual acts in addition to hearing (or seeing). For examples with kuona see "Tanzania Kabla ya Utawala wa Kigeni" (Somo la Ish irin i na M b ili), fn. 1.

4.

Alipokuwa akiota jua - (trans. "while she was soaking up the sun"). An affirmative complex verb, here used in a temporal relative clause. For explanation see fn. 2 above.

5.

kula kiapo - (trans. "to take an oath"). There are a number of idioms in which kula and a following noun are given such a figurative interpretation. Kula taabu (trans. "to suffer") is used later in this text (3rd paragraph from end). For additional examoles see: Farsi, pp. 24-25, Hollingsworth, o. 3, and Mohamed, pp. 15-17.

61

6. kumchapa kiboko - (trans. "to h it her with the whip"). This is an example of a phrasal verb in which the object prefix refers to the recipient, and the noun after the verb refers to the instrument. See also "Tembelea Ngome Yesu" (Somo la Kumi na Moja), fn. 9. 7. waliokuwa wamepigwa - (trans. "who had been beaten"). Here a construction lik e those discussed in fnn. 2 and 4 occurs with the Class 2 relative marker affixed to kuwa. As before, the tense is also shown by kuwa, while the -me- aspect marker of the second verb indicates that the action was completed. Relativization of these forms is straight forward. Here are some additional examples of both affirmative and negative forms: nilikuwa nimekula - I had eaten hukuwa umechora - you had not drawn tulikuwa tumefanya kazi - we had worked hakuwa amecheza - s/he had not played Additional examples are provided by Bennett, p. 300. 8. wanachopata - the -cho- here refers to an understood k itu . 9. kuwapiga risasi - (trans. "to fir e bullets at them"). Kupiga occurs frequently in idiomatic expressions. You probably already know: kupiga simu - to telephone kupiga sindano - to administer an injection kupiga teke - to kick Other useful phrases are: kupiga kura - to vote kupiga magoti - to kneel kupiga picha - to take a picture Further examples are found in Farsi, pp. 33-39, Hollingsworth, p. 3, and Mohamed, p. 29. In this book, see also the following chapters: 8. 10. 13. 14. 22. 23.

"Siku ya Kupiga Kura," fn. 1 "Ngoma za Waswahili," fnn. 5,8 "Kwa Nini Nife?" fn. 7 "Mtihani wa Kiswahili," fn. 3 "Tanzania Kabla ya Utawala wa Kigeni," fn. 6 "Pongezi Mwalimu Nyerere," fn. 3

62

10. kuwauwa - an alternative spelling of kuwaua. This and similar spellings are found in "Tembelea Ngome Yesu" (Somo la Kumi na Moja), fn. 7. Note also that kuwauwa here is used as a sequential. 11. Kutokubaliana - (trans. "to disagree"). Note the negative in fin itiv e a ffix -to -. Another form of this type occurs on the next page: kutokuwa. 12. Note that the present tense is normally used in Swahili to indicate indirect quotations and thoughts. A number of other examples occur in this book. See also fn. 5 of "Tembelea Ngome Yesu" (Somo la Kumi na Moja). 13. kukata shauri - lik e kupiga, kukata has numerous idiomatic usages. One other very useful one is: kukata tamaa - to give up hope Others are found in Farsi, pp. 25-27, and Hollingsworth, pp. 8,18. 14. ikitokea nini - (trans. "whatever happened"). This is an example of the non-interrogative use of n in i. Somewhat more complex examples in subsequent readings w ill also be noted. 15. hangekubali - (trans. "she would not agree"). This is a negative form of the hypothetical discussed in fn. 2 of "Kujipatia Mchumba" (Somo la Nne). The negative hypothetical may also occur with the prefixes used with the subjunctive, that is, as asingekubali. See Bennett, pp. 330-333, and Wilson, p. 350. 16. kufa moyo - (trans. lite r a l "to have one's heart stop"; idiomatic "to lose hope"). When kufa is followed by a noun, the noun indicates the cause of death. For example: kufa maji - to drown kufa baridi - to die of cold kufa njaa - to die of hunger These are used both figuratively, i.e ., here (kufa moyo kwa hofu "to be te rrifie d "/"to be scared to death") and lit e r a lly .

63

17. mwenzake/wenzake - (trans. "his companions"). Mwenzi and wenzi are most often used with possessive endings, i.e .: mwenzangu mwenzio mwenziwe mwenzetu mwenzenu mwenzao

wenzangu wenzio wenziwe wenzetu wenzenu wenzao

Cultural a. Although "Mumbi" is a common Kikuyu woman's name, the name here is probably symbolic in that according to Kikuyu legend "Mumbi" was the f ir s t woman and she is regarded as the mother of the Kikuyu people. See Jomo Kenyatta, Facing Mt. Kenya (New York: Random House, 1965), pp. 5-6. b. Among the Kikuyu, ju d icia l and administrative decision-making was tra d itio n a lly a function of councils of elders. The institu tio n of chiefs was introduced by the colonial government. See Jomo Kenyatta, Facing Mt. Kenya, pp. 179-222, and Godfrey Muriuki, A History of the Kikuyu, 1500-1900 (Nairobi: Oxford University Press, 1974). c. During the struggle against colonial rule the freedom fighters used oaths based upon traditional oaths of truth and allegiance as a means to s o lid ify resistance to government p olicies. These oaths were of various levels depending upon the extent of a person's involvement and commitment to the struggle. Carl R. Rosberg, J r ., and John Nottingham, The Myth of "Mau Mau": Nationalism in Kenya (Cleveland: World Publishing, 1970), pp. 243-248, 255-262, 331-334, 353-354. Donald R. Barnett and Karari Njama, Mau Mau from Within: Autobiography and Analysis of Kenya's Peasant Revolt (New York: Monthly Review Press, 1966), pp. 55-61, 117-121.

64

d. "Mau Mau" - this was the term used by the B ritish colonial o f fic ia ls to describe the resistance movement. The origin of the term is unknown. It is not a Kikuyu term and was not used in the resistance movement. See Rosberg and Nottingham, pp. 331-332, and Barnett and Njama, pp. 53-55. e. kunyooka - is used here to indicate that Mumbi had an unlined, smooth, attractive face. f. kutembea - is used here euphemistically to imply that these women had sexual relations with the Chifu and his askari. g. Waiwai- presumably this name comes from the Kikuyu interjection, wui-wui, which is used to express dismay. Source: T. G. Benson, Kikuyu-English Dictionary (Oxford: Oxford University Press, 1964), p. 550 h. Hali ya Hatari - (trans. "State of Emergency") On October 20, 1952, Sir Evelyn Baring, then governor, signed the proclamation declaring a State of Emergency in Kenya Colony. This proclamation was followed by mass arrests, removal of peoples from Nairobi and the R ift Valley to "reserves," and the t r ia l of Jomo Kenyatta and other leaders of KAU (Kenya African Union) for being leaders of "Mau Mau." See Rosberg and Nottingham, pp. 277-296. i. Askari Walinda N.yumba - (trans. "Home Guards") - local security forces loyal to the colonial government.

65

MASWALI

1.

Mwandishi anataka t u f ik ir i kwamba Mumbi au chifu ni mtu mzuri?

2.

Chifu ni ra fik i au adui wa Mumbi?

3.

Mumbi ni maskini au t a j ir i?

4.

Mumbi ahojiwa na nani?

5.

Mumbi ahojiwa kuhusu mambo gani?

6.

Ni yeye peke yake ambaye amehojiwa kuhusu mambo hayo?

7.

Mambo ambayo Mumbi anayakumbuka yanamsaidia kufanya nini?

8.

Kwa nini Mumbi hataki kufanya

9.

Andika sentensi 3-4 juu ya wanaopigana - ni nani?, wanatoka wapi?, wanapatikana wapi? n.k.

anavyotaka chifu?

66

ACTIVITIES

1.

Objective - Description of Event in Terms of Perceptions Describe a frightening or unpleasant experience in your l i f e (or in the l i f e of some imagined figure). In this description emphasize what was fe lt , seen, heard and include description of nervous gestures, posture, etc. Present this description in class and compare the perceptions you have described with those described by your classmates in their presentations.

2.

Objective - Answering and Asking D iffic u lt Questions While we hope you w ill not be questioned by the police in East Africa regarding a serious offense, you may be stopped at a road block or for a vehicle inspection or for a minor t r a ffic violation. In class take turns role playing in the following situations: a) Your vehicle has been impounded (a friend of yours) accumulated fines. The questioning o ffic e r you t e ll him your friend's name

because the previous owner 3000/« in unpaid parking w ill release your car i f and address.

b) You are stopped for a vehicle inspection while driving a friend's car on a dry, clear day, and i t is discovered that one windshield wiper does not work. c) You are stopped on the street by the police because you resemble an American tourist who le ft a nearby hotel without settling her/his b il l . 3.

Objective - Positive and Negative Descriptions 'Of People In this passage certain characters are described positively and others negatively. Re-read the passage carefully considering how these descriptions are developed. Then prepare two descriptions — one of someone you admire and respect who was unjustly victimized, and another of someone you detest because of the unjust use of their authority. Present these descriptions in class and compare how you and your classmates developed them.

67

4. Objective - Discussion of Perceptions of Truth and Fiction In a historical novel fictio n a l elements and factual elements are melded such that ideally one gets a clearer sense of what i t f e lt lik e to experience events during a particular period in the past. The period described in this novel remains a source of controversy among A fricanist historians; perceptions of what actually occurred and what these events meant vary enormously. Prepare a description of what you found in this passage which is in accordance with your knowledge about this period in Kenyan history. Present your description in class and discuss differences between your description and those of your classmates. 5. Objective - Interview Interview in English fiv e or more non-Africanists concerning what they know about "Mau Mau." Prepare a presentation discussing what you learned through these interviews. After the class presentations compare your report to those of your classmates and discuss American attitudes and beliefs about this period in Kenya's history. 6. Objective - Grammatical Practice: Complex Verbs Change the examples in fn. 2 to past completives and in fn. 7 use past continuous forms. Then make a ll affirmatives negative and a ll negatives affirmative. 7. Objective - Grammatical Practice: Complex Verbs in Relative Clauses Write ten sentences in which you use relative clauses which contain complex verb forms. 8. Objective - Grammatical Practice: Idiomatic Expressions Use each of the following in a sentence: kuota jua kula kiapo kupiga magoti kukata shauri kufa moyo

kusikia njaa kupiga kura kupiga picha kukata tamaa kupiga simu

68

6. Misingi ya Uandishi wa Barua Zetu

Mji wa Mombasa

Barua ni jambo mojawapo ambalo ni la muhimu sana katika maisha yetu ya k i1a siku.

Tunatumia barua kupa­

shana habari.

H ii ni n jia

ra h is i

uandishi - kazi ya kuandika

mojawapo - k itu kimoja ka ti ya vingi kupashana - kupelekeana, kupeana

sana ya kuweza kuelezana habari ka ti yetu wenyewe.

Kila * tunapotaka

kuandika barua, tunakuwa na maalum.

Kwa kawaida

O

shabaha

shabaha - nia

tunataka yule

tunayemwandikia apate barua i l e , aisome na aelewe mambo tunayomtaka ayajue.

Kila mara huwa tunafurahi

sana tunaposikia kuwa ndugu au mwandi-

mwanikiwa/waandikiwa - mtu anayeandikiwa barua kukusudia - kuwa na nia kufanya k itu fu la n i

kiwa amepata barua na kuwa ameelewa vema mambo yote tu liyo ku su d ia . Kwa hiyo tunapoandika barua huwa tunakusidia:

maombi - mambo tunayotaka 2

i ) kutoa maombi,

ta a rifa - habari kuhusu jambo fu la n i

i i ) kutoa t a a r i f a ,

kutoa hoja - kueleza mawazo yako kuhusu jambo fu la n i

H i ) kutoa hoj a, kwa mfano katika magazeti, Source: Tuntufye, Tanzania

N. D. “Misingi ya Uandishi wa Barua Zetu,” in Jinsi ya Kufundisha Kiswahili. Dar es Salaam: Publishing House, 1972, pp. 67-70.

71

iv ) kumwalika ndugu au r a f i k i . Haya ni mambo ambayo ni baadhi tu ya yale ya liy o muhinu sana.

Ndiyo

yanayotufanya tuwe na shauku kubwa

shauku - hamu

kuwapatia wenzetu wakati tunapokaa chini na kuanza kuyaandika. Kwa kuwa k ila mmoja wetu anajua

kwa kuwa - kwa sababu

walimu wa shule za m singi, ni kuweka

shule ya msingi - shule ya mwanzo; darasa la 1-7 (katika Tanzania)

msingi bora wa ustadi huu muhimu kwa

ustadi - u fundi, uwezo

wanafunzi wetu.

ajabu/maajabu - jambo ambalo si la kawaida

umuhimu huu kazi yetu kubwa kama

Ajabu moja ni kuwa

wanafunzi wetu watokapo shule,^ huwa wengi wao hawajui kabisa kuandika barua.

Litakuwa jambo zuri kama

tutakaa ch in i na k u jiu liz a , je , inakuwaje? ^ Kasoro hiyo hutoka kwa nani?

Kwetu si si walimu?

kasoro - kosa

Haya ni

maswali ambayo majibu yake yote yanatuhusu sana.

Tunaelewa wazi kuwa

tunaelewa wazi - tunaelewa b ila shaka

sehemu kubwa ya wanafunzi wetu hurudi v i j i j i n i kulshi baada ya darasa la d c saba. Kwa hiyo, hawana budi° kujua vema somo h i l i i l i wakaweze^ kuendesha shughuli zao b ila wasi wasi.

kuendesha shughuli - kuendelea kufanya kazi, biashara n.k.

B ila

ujuzi huu, maisha yao yatakuwa si

b ila wasi wasi - b ila taabu

O

kam ili - sawa kam ili kabisa. 72

Katika sura z iliz o ta n g u lia , nimejaribu kukumbusha jambo h i l i .

sura - sehemu ya kitabu

Kwa

kuwa nalo ni somo la maana kama masomo

kutangulia - kwenda mbele; kuwa -a kwanza, kufanya jambo kabla halijafanywa na mwingine n.k.

mengine tunaweza kulifundisha tu k ikumbuka kuwa yafuatayo ni muhimu:

kukumbusha - kufanya mtu asisahau

a) shabaha yetu tuandikapo barua huwa n in i ? b) mpango wa mawazo uwe s a fi kama v ile katika insha nyingine yo yote ile . c) lugha tunayotumia katika barua iwe nzuri na inayohusu shabaha ya barua i le . d) vitu o ni lazima vitumiwe v iz u r i.

k itu o /v itu o - yaani " , . ; :"

e) barua iwe s a fi na iliyopangwa kwa

kupangwa - kuwekwa kwa ta ra tib u

ka d iri yake.

kwa k a d iri yake takiwa

kama inavyo-

Tukiweza kuyafanya hayo vema, b ila shaka tutaweza kuyaeleza kama tunavyokusudia.

Kwa hiyo, ujenzi wa

barua zetu uwe na haya: 1) Anwani na tarehe ya mwandikaji.

ujenzi - kazi ya kujenga anwani - maelezo ya mahali mtu aishapo au mahali pa posta ambapo huenda kupata barua zake

2) Anwani ya mwandikiwa (H ii huandikwa mwand i kaj i / waand i kaj i - mtu ye yote akiandika k itu ni mwandikaji wa k itu hicho; ingawa mtu ambaye ni ya k i r a f i k i 9 au juu ya bahasha na kazi yake ni kuandika huitwa mwandishi ndani ya barua yenyewe kama barua bahasha - k itu ambacho barua hiyo ni ya kikazi au shughuli). huwekwa ndani yake; anwani huandikwa juu yake, kabla ya barua kupelekwa posta juu ya bahasha tu kama barua hiyo

3) Salaam au heshima. Mpenzi Mama. b Mheshimiwa.

Kwa mfano:

salaam au heshima - maamkio katika barua

Bwana Mpendwa.

4) K iin i na madhumuni ya barua.

madhumuni - sababu, nia

5) Mwisho wa barua — Masaiaam, Wako

wasalaam - neno linalotumiwa kumaliz a barua; maana yake ni kumtu ma mwanikiwa salaam kwa watu wengine

M t iif u , n.k. Kim. za baAua

m tiifu /w a tiifu - mtu anayefanya unavyotaka

Kuna aina kuu tano za barua. i ) Barua za Udugu na U ra fik i. i i ) Barua za Shughuli (Biashara). i i i ) Barua za Kikazi.

mtawala/watawala - mtu anayetawala

iv ) Barua kwa Watawala, Wakuu wa D in i, na kadhalika v) Barua za Hoja kwa mfano z ile ziendazo kwenye magazeti. Unaweza kuziqawa sehemu hi zi kuu na ukapata

kugawa - kugawanya

visehemu ** vingi

vidogo vidogo, kwa mfano: a) Barua za Udugu na U ra fik i: mjomba/wajomba - ndugu wa kiume wa mama wa mtu

— barua kwa wazazi, — barua kwa r a f i k i , mjomba,

c

mpwa,

shanqazi, — barua za kumwalika r a fik i au

mpwa/wapwa - mjomba huita mtoto wa ndugu yake wa kike mpwa shangazi - ndugu wa kike wa baba

mjomba au mpwa,

74

b) Barua za Shughuli: --barua za kuagizia v itu au kupeleka fedha kwa a j i l i ya kul i pi a v itu

kuacjiza - kumwambia mtu afanye jambo fu la n i, au kusema kwamba unataka uletewe k itu

c) Barua za K ikazi: — kuomba kazi

kudai ha ki yako,

kutoa ta a rifa ya kutofika kwako

kudai haki - kusema unataka v itu v iliv y o vyako, au upewe haki yako

k a z in i, d) Barua kwa Watawala: — kuomba msaada,

13

kuomba msaada - kumwambia mtu kwamba unataka akusaidie

— kupeleka r i sal a , ris a la - barua inayoeleza m ahitaji

e) Barua za magazetini: — kutoa hoja zako, --kuomba msaada kwa a j i l i ya wenye

shida - taabu shida. Nisingependa^

kuendelea kutaja

k ila kipenqele kinachopaswa^kuanoaliwa katika uandishi wa barua.

Badala yake

kipengele/vipengele - jambo dogo kupasa - kuwa lazima

nitamshauri k ila mwalimu kuangaiia mifano ya barua mbalimbali kama iliv y o eleza katika kitabu cha, "Maandishi ya Barua zetu" kilichoandikwa na Robert kutolewa - kutengenezwa

R. K. Mzirai na kutolewa na East African L ite ra tu re Bureau. Anza kufundisha somo hi 1i tangu darasa la nne.

Watoto wafanye mazoezi

mengi ya kuandika barua za k ir a fik i 75

zinazohusu mazingira yao.

P ili wafu-

ndishe wanafunzi wako kanuni za

mazingira - mahali anapoishi mnyama au mtu

kuandika barua, kupiga simu, namna ya kutuma fedha kwa posta kwa n jia m bali-

kutuma - kupeleka

m bali, namna ya kadi za posta na mifano mingine yote inayohusu shughuli nyingi za maisha yetu ya k ila siku. Kwa kuwa k ila k itu kin a sisitizw a

k u s is itiz a

- kutaka sana

kuandikwa kwa K is w a h ili, juu ya bahasha, tumia maneno ya Kisw ahili tu . Bwana, Bi b i, B i. ,d

Tumia:

Sanduku la

Posta (S .L .P .), Mfuko wa Posta.

Sanduku la Posta - P . O . Box

S is itiz a matumizi bora ya v itu o .

matumizi- nj ia za kutumia

76

NOTES Grammatical 1. kila - when used in conjunction with the - do- temporal or

lo cative marker means "whenever" or wherever." 2. tunakuwa na - th is use of the f u ll form of kuwa in the present tense indicates h a b itu a lity . 3. kutoa maombi - kutoa occurs in many common expressions. probably know the fo llo w in g :

You

kutoa hadithi - to t e ll a story kutoa hotuba - to give a speech Others which occur in th is te x t are: kutoa maombi - to p e titio n , or make a request kutoa ta a rifa - to make a report kutoa hoja - to give an argument fo r something A ll o f these re fe r to some form o f verbal output, as do many kutoa expressions. Idiom atic phrases involving kutoa w ill be noted in subsequent readings as they appear. 4. watokapo shule - here kutoka shule means "leaving school" in the sense o f withdrawing from or completing i t as opposed to kutoka sh u le n i, which would re fe r to departing physically from school as a lo cation . 5. inakuwaje - (tra n s. "How/Why does i t happen?"). Note th a t kuwa used in the present tense generally has the sense of "to come about," and th a t the Class 9 p re fix - i - corresponds to English impersonal j[t. 6. hawana budi kujua - (tra n s. "they must know"). For discussion of th is construction see "K u jip a tia Mchumba" (Somo la Tano), fn . 2. 7. wakaweze - th is verb form is both sequential and subjunctive; subjunctive because i t follow s i l i and sequential to communicate the sense th a t th is w ill happen at a la te r time a fte r the completion o f school. For more inform ation and additional examples see Ashton, p. 134; Bennett, pp. 304-306; and Wilson, pp. 342-344.

77

8. yatakuwa si - (trans. "th is w ill not be"). In th is complex form again the f i r s t verb provides the temporal reference, while inclusion o f the copula provides the sense th a t an enduring state w ill e x is t. See also fnn. 2 and 5 above. 9. k ir a f ik i - Here the Class 7 p re fix has a de riva tio n a l fu n ctio n , creating from the noun r a f ik i a form which, together with -a , can be used a d je c tiv a lly to modify another noun. Some common forms o f th is type are: -a -a -a -a

kikazi - employment-related k id in i - re lig io u s k ia s ili - o rig in a l kizungu - European

10. ukapata - Although the occurence o f a -ka- form a fte r a present tense verb is somewhat uncommon, the sense conveyed here is o f s e q u e n tia lity , as we would expect. See also "Siku ya Kupiga Kura" (Somo la Nane), fn . 10. 11. kisehemu/visehemu - (tra n s. "smaller p a rts "). The Class 7 and 8 prefixes are used here as dim inutive prefixes. 12., 13.

kuomba k a zi, kuomba msaada - Note th a t kuuliza can mean only "to ask a question." Kuomba is generally what corresponds to the English "to ask fo r" or "to request."

14. Nisingependa - - (tra n s. " I would not lik e " ) . This is the more usual form o f the negative hypothetical. See fn . 15 of "Mumbi Ahojiwa" (Somo la Tano). Other examples are: nisingependa usingependa asingpenda

tusingependa msingependa wasingependa

15. kupasa, kupaswa - these verbs are most often used w ith the impersonal subject p re fix ; th a t is , as imepasa and yapasa: " k ila kipengele kinachopaswa kuangaliwa" is perhaps best translated "every way in which i t is necessary/wise to be observant."

78

NOTES Cultural a.

East African students normally take examinations fo r admission to secondary school a fte r standard 7 (seventh grade). The m a jority of students do not continue th e ir education beyond th is le v e l.

b. While there is some va ria tio n in the use o f s a lu ta tio n s, Mpenzi is best re s tric te d to very informal and endearing le tte rs and Mheshimiwa to those directed to someone v a s tly superior to you in status. Use o f Bwana Mpendwa would imply th a t you consider the person addressed someone who is admired w ith in the community. Mpendwa Bwana (from English, "Dear S ir") is more ne utral. Bi bi or Bwana (as appropriate) would also be a suitable sa lu ta tio n in a business or formal le tte r . c. mjomba ni ndugu wa kiume wa mama wa mtu baba mkubwa

au baba mdogo ni ndugu wa kiume wa baba wa mtu

shangazi ni ndugu wa kike wa baba wa mtu mama mdogo au mama mkubwa

ni ndugu wa kike wa mama wa mtu

I t is important to remember th a t kinship terms can be used l i t e r a l l y , in a c la s s ific a to ry sense, and also have extended meanings. Mama, fo r example, is used in a lit e r a l sense to re fe r to one's mother. I t is also used in a c la s s ific a to ry sense to re fe r to one's mother's s is te rs , and in an extended sense as a p o lite way to address or re fe r to a woman who is older than you are. For more inform ation on kinship terms and th e ir usage see: Lienhardt, Peter. "In tro d uction " to Hasan bin Ism a il's The Medicine Man: Swifa ya Nguvumali (Oxford: Oxford U niversity Press, 1968), pp. 28-37. Zawawi, Sharifa. Kiswahili kwa Kitendo (New York: Harper and Row, 1971). d. B i. is used here as an abbreviation fo r b in t i.

79

MASWALI

1. H ili ni somo kwa watu wanaofanya kazi gani? 2. Ukielewa somo h i l i utaweza kufanya nini?

(Toa majibu mawili au matatu.)

3. Watu wanaandika barua i l i kufanya nini?

4. I l i kueleza mambo tunayoyakusudia katika barua, tufanye nini? 5. Wanafunzi waanze kuandika barua kwa kuandika barua za aina gani? 6. Unapoandika barua utaandika, "S.L.P." wapi?

7. Mwandishi a n a fik iri watoto wasome uandishi wa barua lin i?

Kwa nini?

8. Eleza kwa k ifu p i to fa u ti baina ya barua za shughuli na barua za k ik a z i. 9. Mwandishi anasema kwamba b ila ujuzi wa uandishi wa barua maisha ya wanafunzi "yatakuwa si kam ili kabisa," eleza kwa ufupi sababu zake za kusema h iv i.

80

ACTIVITIES 1. Objective - Presenting a Report Based on Reading and Analysis Read the le tte r s in an e d itio n o f a Swahili newspaper and c la s s ify them according to those which are barua za kutoa hoja and those which are barua za kuomba msaada kwa a j i l i ya wenye shida. Then prepare a report fo r class presentation in which you give your observations. Be sure to discuss any le tte rs which do not f i t in to e ith e r category and those which f i t in to both. 2. Objective - Stating Needs and Objectives Prepare a presentation in which you discuss the types of le tte rs you feel you w ill need to w rite in Swahili in East A fric a , or before or a fte r going to East A fric a . A fte r d e live rin g your presentation in class, discuss w ith your classmates the types o f le tte rs your group as a whole w ill need to w rite . 3. Objective - L e tte r-W ritin g Revise your presentation in lig h t o f the discussion re s u ltin g from Exercise 2 above. Then w rite one le tte r of each type to an imagined addressee. 4. Objective - L e tte r-W ritin g , Response Exchange the le tte r s re s u ltin g from Exercise 3 above and w rite responses. 5. Objective - Interview ing and Use o f Kinship Terms Using the kinship terms discussed in the te x t and note c, interview a classmate about her/his fa m ily. Find out where fam ily members liv e and th e ir occupations. Afterward draw a fam ily tree and prepare a report on your classmate's fa m ily. 6. Objective - C ultural Comparison At what le v e l(s ) o f your education were you taught le tte r-w ritin g ? What types o f le tte rs were you taught to w rite? How would you compare your educational experience in th is area to th a t advocated by the author fo r East African students? Prepare a presentation based on your answers to these questions, and discuss these presentations in class.

81

7. Objective - Grammatical P ractice: Impersonal Statements Id e n tify ten instances in th is and previous readings where the Class 9 subject p re fix is used impersonally. Then use each o f these verb forms in a new sentence. 8. Objective - Grammatical P ractice: Negative Hypotheticals Write ten sentences using negative hypothetical s. 9. Objective - Vocabulary Development Use each o f the follow ing in a sentence: kutoa shukrani kutoa maombi kutoa ta a rifa kuomba kazi kuomba msaada -a k ia frik a -a k ir a fik i -a k id in i

82

JL

Mbuyu

7. Komenjue

shujaa/mashujaa - mtu asiye na woga

Kati ya Wameru kuna hadithi nylngi zenye mambo ya ajabu yanayoeleza jin s i jam ii ya kabila h i l i

kuvuka - kutoka upande mmoja wa k itu k.v. mto au barabara, na kwenda upande wa pi 1i

walltembea na kuzunquka zunguka

ajabu - si jambo la kawaida

sehemu mbali mbali za nchi h ii kabla

jin s i - namna

ya kufika hapa w ilayani.

jam ii - kundi la watu wengi pamoja kuzunguka zunguka - kwenda hapa na pale, hapa na pale

Hadithi hizo zinawataja mashujaa wale waliokuwa wakiongoza

kutaja kutamka jin a la k itu au mtu

watu nyakati hizo za misafara pamoja

mkuu/wakuu - mtu muhimu au mwenye uwezo (kutoka -kuu)

na namna wakuu hao ja s i r i walivyoweza kuwaokoa watu wao kutokana na

ja s ir i - mtu asiye na woga wiajaribio na taabu kubwa z il izowak a b ili mi aka hiyo ya kutafuta makao

kuokoa - kutoa katika hatari na kuweka katika hali ya salama

yafaayo ku is h i.

ja rib io /m a ja rjb io - mambo magumu

Kati ya hadithi hizo za zamani kuna moja ambayo in aju lika n a sana na

ku ka bili - kuwa mbele ya

ku flk iriw a kama k iin i cha h is to ria

k i i n i / v i i n i - sehemu muhimu iliy o ndani kabisa

ya kabila la Wameru.

Hadithi hiyo

Inamtaja kiongozi mmoja shujaa Source: “Komenjue: Shujaa Aliyewaongoza Wameru Kuvuka Bahari,” Sauti ya Mew, 30 June 1981, p. 11.

85

aliyekuwa akiitwa KOMENJUE.

KIONGOZI KAMA MUSA

Musa - yaani Moses

Hekaya za shujaa Komenjue

hekaya - h a d ith i, habari

katika wilaya ya Meru ni hadithi za kusisimua sana.

-a kusisimua - -a kupendeza watu na kuwapa hamu ya kusikia

Kiongozi huyo anata-

jwa kama babu ya Wameru wote na mtu aliyekuwa na hekima na maisha ya

k ifa n i/v ifa n i - mfano

kipekee

k ifa n i/v ifa n i - mfano

yasiyo na k ifa n i. Katika Meru nzima1 hadithi

nyingi zinamtaja Komenjue kama k io ­ ngozi ambaye angeweza kufananishwa na Musa wa B ib lia aliyewaongoza Mi s ri - yaani Egypt

Waisraeli kutoka nchini M isri hadi Kaanan. KUTOKA M8WA

kulingana na hadithi hizo - katika hadithi hizo

Kulinqana na hadithi hizo , Wameru miaka ya zamani za kale w a litoka mahali p a lipojulikana kama

haijaamuliwa kam ili - hatujui bado

MBWA, (ama MBUA).^ Mpaka leo h a ija amuliwa kam ili h ii M8WA ilikuw a katika sehemu gani hapa Kenya.0 Lakini inaaminiwa kwamba M8WA Wameru ilikuw a kule pwani upande wa Mombasa ama M a lin d i.d Basi katika 86

misafara yao kutoka M8WA Wameru walikuwa wakiongozwa na shujaa Komenjue kama kiongozi na m linzi wa kabila h i l i .

m lin z i/w a lin z i - mtu mwenye kazi ya kuweka usalama

Shujaa Komenjue ambaye a liju lik a n a kama mtu wa haki na

kujulikana - watu wengi kuwa wanajua habari yake

mwenye hekima nyingi ndiye aliamua kuwahamisha Wameru kutoka M8WA w alipochoka na mateso na matendo ya kinyama

teso/mateso - mambo ya u k a tili

waliokuwa wakifanyiwa na matendo ya kinyama - namna ya kufanya v itu kama wanyama

jir a n i fu la n i adui w aliojulikana kama Nguo-ntunz

Q

(nguo nyekundu).

Komenjue aliwaongoza Wameru k u p itia kwenye milima na mabonde, jangwa na mi s itu wakltafuta nchi ya kuwafaa na mifugo yao, kwani kabila

jangwa - mahali pasipo na m aji. Kwa hiyo hakuna mimea, k.m. Jangwa la Sahara

h i l i tangu zamani n i la wafugaji mfugo/mifugo - mnyama ambaye ni mali ya mtu

hodari wa ngo'mbe, mbuzi na kondoo. Lakini kuondoka kwao hakukuwa shwari.

shwari - -enye salama

Adui zao walipoona

wamekwenda, walianza kumfuata Komenjue na watu wake i l i wawakamate mateka na kuwarudisha kwa mateso tena.

kukamata mateka - kuchukua (watu) walioshindwa katika v ita

Kiongozi huyo shujaa naye

aliendelea kuepa epa

kuepa - kujiondoa

na Wameru i l i

87

watoroke adui.

Punde si punde

?

Wameru w a li-

punde si punde - baada ya muda mfupi

fik a kwenye ziwa {Efua-Jtane.) ambako walipata pi go na t i sho

3

tisho/m atisho - jambo la kutia woga

kwa

msafara wao, kwani adui w a ka ti!i 4 w a liz id i kuwafukuza v ik a li. f Hapo EfUa-ltune. ikawa ni

m k a tili/w a k a tili - mtu ambaye ni k a t ili

lazima Komenjue apate n jia ya kuwaokoa watu wake ama sivyo waanga­

kuangamiza - kuwaua watu wote

rni zwe na kushikwa na kupelekwa utumwani. ^

utumwa - h a li ya kuwa mali ya mtu mwingine

Kama kiongozi aliyekuwa akimcha Mungu na mtu wa hekima,

kucha Mungu - kupenda na kuogopa Mungu

Komenjue alifanya sadaka hapo i l i aweze kupata jawabu kutoka kwa h Mungu. Baadaye akawaita watu wote

sadaka - zawadi kwa Mungu jawabu/majawabu - jib u

waje kwake. Akiwa mbele ya umati mkubwa

umati - watu wengi sana

wa watu wake, Komenjue alitw aa fimbo lake (Mu/ieg-t)1 na akapiga nalo maji ya ziwa.

Papo hapo ziwa likagawa-

nyika sehemu m b ili na kuacha ka ti ka ti n jia kavu ambayo Wameru W alip itia wakitoroka na kuepukana na adui zao. 88

Kwa v ile Wameru walikuwa wengi iliwachukua siku

5

nzima

kuvuka ziwa ama bahari hiyo.

Watu

walipewa majina kulingana na wakati walipovuka. Wale waliovuka usiku w aliitw a NJIRU,^ nao wale w alio p ita asubuhi wakawa NTUNE.

Wenzao ambao

walivuka mwisho wakati wa mchana walikuwa

meru

.

Komenjue na watu wake w a lipomaliza kuvuka, maji ya bahari yakafungana^ na kufunika mahali pale ambao palikuwa pakavu.

Wameru

wakaendelea na msafara wao na adui zao hawakuweza kuwapata tena.

NOTES Grammatical 1. nzima - the Class 9 adjective p re fix agrees w ith Meru as a proper name. 2. punde si punde - a type o f phrase in which the negative before a second occurrence o f a temporal noun indicates th a t the period o f time was not even th a t long. Muda si muda is also used. 3. kupata pigo - (trans. "to encounter a hardship") and kupata tisho (tra n s. "to encounter a th re a t"). Like kupiga and kula, kupata is used in numerous expressions w ith a n o n -lite ra l in te rp re ta tio n . 4. See fn . 5 of "K u jip a tia Mchumba" (Somo la Nne) regarding the use o f kuzidi as an a u x ilia ry verb. 5. kuchukua siku nzima - Id e n tica l to the English expression " I t took them a whole day." Kuchukua followed by a temporal noun indicates the length of time an action lasted. 6. maji ya bahari yakafungana - (tra n s. "the water o f the ocean closed"). Here the -ana ending allows an in tra n s itiv e use o f the verb kufunga.

90

NOTES Cultural a.

Also Koome Njue and Kaume Njue. H. S. K. Mwaniki defines Kaume in Kichuka as "the great, wise, brave or famous," and Njue as "a place where circumcision is never performed" ("A Precolonial H istory o f the Chuka o f Mount Kenya, c. 1400-1908," Ph.D. th e sis, Dalhousie, 1932, p. 55).

b.

Andrew MtoMugambi in his "Kimeero-English D ictionary" (M.A. th e s is , Syracuse U n ive rsity, 1970) gives Mbua, while B. Giorgis in his A Tentative Kimeru Dictionary (Meru: Meru Catholic Bookshop, 1964) gives Mbm. For the neighboring Chuka, H. S. K. Mwaniki gives Mboa ("A Precolonial H isto ry," p. 55); see also his fn . 8, p. 110, fo r additional sp e llings.

c. Mwaniki suggests th a t th is place is not in Kenya ("A Precolonial H isto ry ," pp. 56-58). See also Fadiman, "Early History o f the Meru o f Mt. Kenya," Journal o f A frican H istory, 14, i (1973), pp. 9-27. d.

Reference is being made here to the "Shungwaya Hypothesis." For more inform ation regarding th is theory o f the o rig in and migrations o f the Meru and speakers o f other Eastern Banu languages, see: Thomas Hinnebusch, "The Shungwaya Hypothesis: A L in g u is tic Reappraisal," in J. T. Gallagher, East African Cultural H istory (Syracuse: Syracuse U niversity Program in Foreign and Comparative Studies, 1976). R. F. Morton, "New Evidence Regarding the Shungwaya Myth o f M ijikena O rig in s," International Journal o f African Studies, 10 (1977), pp. 628-643. Derek Nurse, "Bajun H is to rica l L in g u is tic s ," Kenya Past and Present, 12 (1980), pp. 34-41. Thomas Spear, Traditions of O rigin and Their In te rp re ta tio n : The Mijikenda o f Kenya (Athens, Ohio: Ohio U niversity Center fo r In te rn a tio n al Studies, 1981), no. 42, in th e ir Papers in In te rn a tio n al Studies, A frica series.

91

e. Fadiman speculates concerning who the Nguo-ntune were and suggests they were Swahili speakers (p. 15). f . In the orthography most often used to w rite Kimeru and related languages, Zria-Ztune; kwa K isw a h ili, ziwa jekundu. g. Other versions say they were escaping from slavery. p. 55.

See Mwaniki,

h. Remember th is is an account in a C hristian p u b lica tio n ; in tra d itio n a l versions o f th is legend a " r itu a l consultation" was done using the e n tra ils o f a volunteer who then was sewn up and came back to l i f e . See Mwaniki, p. 125. i . Mwaniki fin d s th is to be a C hristian addition to the legend. A mureegi is defined by Giorgis to be an e ld e r's walking s tic k , but by MtoMugambi as a s ta ff. j . Njiru, Ntune, and Njeru ("B lack," "Red," and "White" in Kimeru are names o f Meru clans.

92

MASWALI

1.

H ili n1 somo kuhusu jio g r a fia , viongozl wa Wameru, au h is to ria ya Wameru?

2.

Wameru hawa ni watu wa nchi ip i?

3.

U n a flk iri kwamba kullkuwa na mtu a liy e itw a Komenjue, kweli? Eleza jib u lako.

4.

Eleza kwa ufupi namna za u k a tlli wa adui wa Wameru.

5.

Eleza kwa ufupi taabu walizokuwa nazo Wameru wakati wa misafara yao kutoka MBb/A.

6.

Hadithi ya Komenjue inafanana na hadithi ya shujaa yupi wa K ikristo ? Inafanana nayo kwa jin s i gani?

7.

Unakubali kwamba hadithi ya Komenjue ni ya kusisimua sana? Eleza jib u lako.

8.

Eleza kwa ufupi kwa sababu gani Komenjue a n a fikiriw a kuwa babu ya Wameru wote.

9.

Eleza kwa ufupi kwa sababu gani hadithi ya Komenjue in a fik lriw a kuwa k iin i cha h is to ria ya Wameru.

93

ACTIVITIES

1. Objective - Narration Prepare a f u lly n a rra tive version of th is reading passage su itable fo r d e live ry to a Swahili-speaking primary school audience unfam iliar with the legend of Komenjue. 2. Objective - Personal Description Describe someone who is lik e ly u n fam iliar to a Swahili-speaking audience and who you believe has q u a litie s lik e those o f Komenjue. You may choose an American fig u re or a little -k n o w n fig u re from elsewhere in A fric a . 3. Objective - E lic ita tio n o f H is to ric a l and C ultural Data Exchange roles w ith your classmates, taking turns e lic it in g and te llin g the legend of Komenjue. When e lic it in g , be sure to present yo u rself as someone with some fa m ilia r ity w ith the legend, and explain why you want to preserve th is tra d itio n and the equipment you are using. When re la tin g the tra d itio n , te s t the e lic it o r to make sure s/he is paying a tte n tio n . 4. Objective - Discussion .of Academically Controversial Topics Discuss w ith your classmates the use of legends and other types o f oral tra d itio n s in h is to r ic a l, c u ltu ra l, and lite r a r y studies. Be sure to discuss issues raised by th is passage such as the influence o f other tra d itio n s , s ig n ific a n t gaps in the tr a d itio n , and the role o f such tra d itio n s in establishing and maintaining c u ltu ra l id e n tity . 5. Objective - Developing and Presenting a Research Plan With a classmate or group o f classmates develop a plan fo r learning more about the Komenjue legend or Shungwaya. Of course, your planning meeting should be in Swahili and you should match group s k ills to the s p e c ific needs o f the type o f in vestiga tion you plan. Specify exactly what you intend to research, how you w ill go about th is (including the approach you w ill use and how you w ill get funding fo r your p ro je c t), what ro le each o f you w ill have, and when and where you w ill do th is .

94

6. Objective - Grammatical Practice: Use of A u x ilia ry Verbs Write ten sentences in which you use kuzidi and kuendelea as a u x ilia ry verbs. 7. Objective - Grammatical Practice: Complex Verbs Id e n tify the examples o f complex verbs in th is passage and use each in a new sentence. 8. Objective - Vocabulary Development Use each o f the follow ing in a sentence o f fiv e or more words: punde si punde muda si muda kupata pigo kupata tish o kulingana na ki i ni kuchukua kujulikana

95

8. Siku ya Kupiga Kura

T

UCHAOJZl WA BUNQE AAASASI

MASHARIKI

KAPOCHE, PETRO

I \jJ (L p o

BURIANI, ZENA

lu)a.po Ur^urn'ba.Kcx. E>ib‘i B uriam

OnormitotKflL.

B ujolho. #K*p°che•fcia_ aiam a/v/ * KaJri ICcl. CKumba. cha. nijumba.

•ticc CLIama. V Ka^Ka C h u m b a cha. jernbe.

Karatasi ya Kupiga Kura

Ik if ik a siku ya kupiga kura*

kupiga kura - kuchagua kiongozi

watu wote w alio jia nd ikish a kupiga

kujiandikisha - kuandika jin a i l i uweze kupiga kura

kura huenda kwenye vitu o vyao vya kupiga kura huku wakichukua kadi

kadi - karatasi yenye jin a la mtu ambaye amejiandikisha

zao za uchaguzi walizopewa siku ile w aliyo jia nd ikish a .

Kwa kawaida

upiga.ji kura huanzia saa m b ili za

u p ig a ji kura - kazi ya kupiga kura

asubuhi na humalizika saa kumi na

kumalizika - kufika mwishoni

m bili za jio n i.

Hata hivyo ni juu

ya k ila mpiga kura kuhakikisha siku

kuhakikisha - kupata ukweli

na saa zilizowekwa kwa wapiga kura wa kituo chake.

Katika Uchaguzi

uchaguzi - kazi ya kuchagua

Mkuu wa mwaka 1970 ilipangwa up ig a ji

Uchaguzi Mkuu - wakati wa kuchagua viongozi na ra is

kura uanze saa 12 asubuhi na kumalikupangwa - mpango kuwekwa zika

saa m b ili usiku. Kwenye v itu o vya kupigia kura

huwapo askari wa usalama.

Hao wame-

kukamata - kushika kuvunja kanuni - kukosa kuzifuata sheria

pewa uwezo wote wa kumkamata mtu ye yote anayevunja kanuni za uchaguzi. Pia katika vituo h iv i imekatazwa

kukataza - kusema usifanye jambo fu la n i

kabisa kuleta alama yo yote ya

a !ama - picha au maneno

Source: Halimoja, Yusuf. Bunge la Tanzania. Nairobi: East African Literature Bureau, 1974, pp. 64-68.

99

kuvuta watu

wampigie kura fu la n i

2

kuvuta watu - kuwafanya watu watake kufuata

au ya kujionyesha unampigia kura ni marufuku - imekatazwa nani.

Ni marufuku pia kuonyesha d a li l i - alama

d a lil i zo zote za ubaguzi wa ra n g i, kabila au wa aina yoyote katika

ubaguzi - to fa u ti baina namna unavyofanyia mtu mmoja na mwingine b ila sababu ya maana

vitu o h iv i. Mpiga kura a k ifik a kitu o n i hujiunqa katika m istari ya wapiga kura ambayo mara nyingi huwa mirefu

kujiunga - kuwa pamoja na wengine sana hasa kwa mtu aliyechelewa! Upigaji wa kura ni wa s ir i kabisa.

kabi sa - kwel ikw eli

Mpiga kura a kim fikia Msimamizi wa Uchaguzi katika kituo hicho humwonyesha kadi ile aliyoichukua.

ms imami z i / wasimami zi - mtu anayetazama mambo yote ya uchaguzi

Hapo

Msimamizi wa Uchaguzi huhakikisha ya kuwa jin a lake limo katika d a fta ri yenye orodha ya wapiga kura.

orodha - majina yaliyoandikwa moja kufuata jin g in e

Baada ya hayo mpiga kura hupewa karatasi maalumu ya kupigia kura. Kwa kawaida karatasi hiyo huonyesha jin a la wilaya ya uchaguzi, majina ya wagombea uchaguzi wote w a w ili, alama za wagombea uchaguzi na huwapo nafasi iliyoachwa ambayo mpiga kura

100

mgombea/wagombea uchaguzi - mtu anayetaka apigiwe kura i l i apate kazi ya uongozi

ataweka alama yake kutegemea uchaguzi wake. Mpiga kura akisha kuipokea karatasi ya kupigia kura huenda mahali maalumu pa kupigia kura. Hakuna mtu mwingine anayeiona kura yake.

Kura huwa ya s i r i .

Mtu

hutia alama ya X au V (kwa kufuata maagizo - maneno yanayoeleza jin s i ya kufanya k itu fu la n i

maagizo) sehemu inayotakiwa. Aangalie a s itie alama k a ti ya majina ya wagombea uchaguzi wote wawili kwa kuwa h a ita ju ilik a n a amempigia nani na kura yake huenda ikachafuka

isihesabiwe.

3

kuchafuka - kuwa chafu

Tena,

kuhesabu - kufanya jumla

alama inayotakiwa ni moja tu na wala si zaidi ya moja. aklchafua

Mpiga kura kuchafua - kufanya k itu kiwe kichafu

karatasi yake anaweza

kuomba nyingine na il e aliyoichafua huchukuliwa na Msimamizi.

kuomba - kumwambia mtu ta fa d h a li akupe k itu fu la n i

Mtu ana

uhuru kabisa wa kumchagua mtu kutia sahihi - kuandika jin a lako kama kawaida yako i l i watu waweze kujua kwamba mwandikaji b ila shaka ni wewe

anayemtaka kwa sababu h a tii sahihi yo yote katika karatasi hiyo.

Hivi

karatasi ya kupigia kura haitambukutambulisha - kufanya mtu ajue lis h i nani amepiga kura hiyo.

Ni

makosa kutangaza umempigia kura

kutangaza - kuwaeleza watu wote 101

nani na ni makosa pia kumwuliza mwenzio ^amempigia kura nani.

mwenzio/wenzio - mwenzi wako, r a fik i

Mpiga kura asiyeweza kusoma anaweza kumwomba Msimamizi wa Kituo amwelekeze la k in i asiwepo

5

mtu

kuelekeza - kumwonyesha mtu jambo la kufanya au mahali pa kwenda

mwingine zaidi anapoomba msaada huo.

Yule anayeombwa msaada huo

inampasa^kuwa mwaminifu na kutia

kupasa - kuwa lazima

alama penye nafasi ya mtu yule

mwaminifu/waaminifu - anayeweza kuaminiwa

anayetakiwa na mpiga kura. Mpiga kura akiisha kupiga

kukunja - kufanya k itu kikubwa kiwe kidogo b ila kukikata

kura yake huikunja karatasi hiyo kutumbukiza - kutia ndani ya na kuitumbukiza sandukuni. sanduku/masanduku - k itu au chombo ambacho kinawekwa k itu

Kutwa nzima wagombea ucha­ guzi huwa wanavitembelea^ v itu o

kutwa - mchana mzima

mbalimbali vya kupigia kura i l i

kukumbuka - kinyume cha kusahau

kujionyesha kwa wapiga kura, wakumbukwe!

Isisahauliwe kuwa nao

hupiga kura siku hiyo.

isisahauliwe - ni muhimu kukumbuka

Ni ra h isi k u ta b iri - kujua jib u au jambo kabla ya k u lis ik ia

ku ta b iri wanampigia nani! Saa za kufunga kituo cha uchaguzi z ik ifik a kituo hicho hufungwa.

Ikiwa wapiga kura hawajama-

liz ik a bado basi Msimamizi wa Kituo ana uwezo wa kuwaruhusu waendelee 102

kuwaruhusu waendelee - kuwaacha waendelee

kupiga kura.

Lakini mtu aliyeche-

lewa na kufika penye kitu o hicho g saa za kufunga zikiwa zimepita hawezi kuruhusiwa kupiga kura. Hapo ndipo u lip o umuhimu wa kuwahi. 9 Iwapo wakati wa up ig a ji

kuwahi - kufika mapema

kura yanatokea machafuko

chafuko/machafuko - mambo yasiyo sawasawa

kituoni

basi ni juu ya Msimamizi wa Kituo hicho kuahirisha uchaguzi huo mpaka

kuahirisha - kutofanya kazi mpaka baadaye

kesho yake au siku yo yote nyingine mradi

akitoa ta a rifa ya haraka kwa

mradi - muhimu zaidi ta a rifa - habari kuhusu k itu au jambo

Msimamizi wa uchaguuzi wilayani ambaye, naye, h u ia rifu Tume ya

kuarifu - kutoa ta a rifa Uchaguzi. tume - kikundi cha watu wanaochaguliwa na kupewa madaraka ya kuona jin s i kazi fu la n i i navyofanywa

Kituo ki ki i sha kufungwa masanduku yote hupelekwa kwa Msimamizi wa Uchaguzi i l i zikahesabiwe kura zote na kutafutwa mshindi. UMUHIMU WA KUPIGA KURA Ni vigumu kueleza v iz u ri zaidi umuhimu wa kupiga kura kuliko v ile alivyoueleza Mheshimiwa Rais Mwalimu Julius K. Nyerere a lip o lihutubia ta ifa kwa n jia ya radio

kuhutubia - kutoa hotuba

103

hapo Septemba 10, 1965 kuhusu uchaguzi.

Baba wa Taifa alisema,

"Kupiga kura ni n jia ya kuwachagua viongozi watakaotutungia sheria. Lakini kura v ile v ile ni n jia ya kuwakataa viongozi msiowapenda. Hakuna n jia nyingine inayotuwezesha kujitaw ala kwa h ia ri ye tu ."

kwa h ia ri - b ila lazima

Na

tena, "Mtu kuwa na haki ya kupiga kura, halafu a s ijia n d ik is h e kupiga kura, ni vibaya sana.

Ni kupoteza

kabisa uhuru wa raia yule.

raia - mwananchi

Kadha-

lik a , mtu a kijia n d ik is h a kupiga kuwezesha - kufanya mtu aweze

kura, akapata kadi yenye kuwezesha kupiga kura, na halafu asiende kupiga kura katika kituo chake, ni

upumbavu - ujinga mkubwa

upumbavu mkubwa." KUHESABIWA KWA KURA NA

kutangazwa - tangazo kufanywa

KUTAN6AZWA KWA MSHINDI

mshindi/washindi - yule anayeshinda

Masanduku yote ya kura yakisha kumfikia Msimamizi wa Uchaguzi watu wote wanaohusika huingia chumbani na kazi ya kuzihesabu kura huanza.

watu wanaoruhusiwa - watu wanaopewa haki [ya kuingia)

Watu wanaoru-

husiwa kuwapo wakati wa kuhesabu 104

kura ni Msimamizi wa Uchaguzi W ilayani, Makamu wake, Watu wa Kuhesabu, Wagombea uchaguzi na mawakili wao.

Inawezekana pi a

watu wengine wakaruhusiwa1^ na wakaruhusiwa - wakapewa haki

Msimamizi wa uchaguzi kuwapo pale Kazi ya kuhesabu kura huanzia kwa kufunguliwa masanduku. Halafu huchukuliwa karatasi zote, huhesabiwa idadi yake (b ila

idadi - jumla

kuangaliwa ina kura ya n a n i), na huchanganywa zote pamoja.

Baada

ya haya karatasi zote z iliz o -

kuchanganywa - kuwekwa pamoja

haribika huondolewa huku z ik itiw a alama maalumu kuwa "Im eharibika". kulingana - kuwa sawa

Kisha karatasi z ile z iliz o sa fi (zisizochafuliw a) huhesabiwa. Kura zikilin g a n a basi karatasi hizo huanza kuhesabiwa tena.

Ik ih a k ik i-

shwa kuwa wagombea uchaguzi wote wamepata kura sawa basi Msimamizi wa uchaguzi hupeleka ta a rifa kwa Tume ya Uchaguzi.

Hapo tena

shughuli za uchaguzi huanza upya

shughuli - kazi

zikia nzia na upelekaji wa majina ya

upelekaji - namna au jin s i ya kupeleka

wanaotaka kugombea uchaguzi. 105

Ikiwa yupo mshindi anaye-

ikiwa - kama

ju lika n a b ila ta tiz o lo lo te basi

ta tizo /m a tatizo - shida

hutangazwa kuwa ni Mbunge na jin a

mbunge/wabunge - mtu anayechaguliwa kwa kura afanye kazi katika bunge

lake hutangazwa katika Gazeti la S e rik a li.

Jumba la Makumbusho— Unguja

106

NOTES Grammatical 1. kupiga kura - ( t r a n s . "to v o t e " ) . You have probably a lr e ad y surmised t h a t kupiga i s one of the most f r e q u e n t l y used verbs in id io m a t i c e x p r e s s io n s . A d i s c u s s i o n of th es e idioms i s found in fn . 10 of "Mumbi Ahojiwa" (Somo la Tano). 2. wampigie kura f u l a n i - Mtu here i s understood and i s what f u l a n i m o di fie s . 3. huenda ikachafuka - For infor mation on the use of huenda followed by a s e q u e n t i a l see fn . 15 of " K u j ip a ti a Mchumba" (Somo la Nne). 4. mwenzio - This and s i m i l a r forms a re di sc u s s e d in fn . 17 of "Mumbi Ahojiwa" (Somo l a Tano). 5. asiwepo - ( t r a n s . " t h e r e should not b e " ) . This i s a normal n e g a tiv e s u b j u n c t i v e of kuwa, with th e l o c a t i v e a f f i x ^£0. 6. inampasa - The use o f kupasa i s di sc us s e d in f n . 15 of "Misingi ya Uandishi wa Barua Zetu" (Somo l a S i t a ) . 7. huwa wanavitembelea - ( t r a n s . "They always v i s i t ( t h e m ) " ) . In t h i s complex c o n s t r u c t i o n the use o f huwa ensures t h a t the e n t i r e verb phrase i s i n t e r p r e t e d as h a b i t u a l . 8. saa za kufungua zikiwa zim epita - ( t r a n s . "when voting hours had p a s s e d " ) . Complex forms where kuwa i s followed by a -me- completive a r e dis c us s e d in fnn. 2 and 7 of "Mumbi Ahojiwa" (Somo la Tano). This i s th e same type of c o n s t r u c t i o n except t h a t the - k i - in zikiwa makes t h i s an " a b s o l u ti v e " or " s i t u a t i v e " c l a u s e . See Bennett, pp. 32 1 -3 2 3 , f o r more information on t h i s type of c la u s e . 9. iwapo - ( t r a n s . " i f " ) . Another example of a f ix e d form with a Class 9 s u b j e c t p r e f i x . 10. wakaruhusiwa - See fn . 10 of "Misingi ya Uandishi wa Barua Zetu" (Somo l a S i t a ) r eg ar din g the use of -k a- followi ng a p r e s e n t t e n s e verb.

107

MASWALI

1. Somo h i l i ni la kus im ul ia, la kutoa maoni, l a kukusaidia kufanya k i t u f u l a n i , au l a kueleza? Unajuaje? 2. Somo h i l i ni ju u ya siku ya kupiga kura k a ti k a nchi i p i ? Unajuaje? 3. Eleza t o f a u t i baina ya kadi ya uchaguzi na k a r a t a s i ya kupigia kura. 4. Mtu ambaye hawezi kusoma hufanya ni ni i l i aweze kupiga kura? Hutakiwa a s i f a n y e n i n i ? 5. Eleza kwa ufupi sehemu z i p i za somo h i l i ni juu ya siku ya kupiga kura ka ti k a nchi h i i t u , na sehemu z i p i za somo ni ju u ya siku ya kupiga kura k a ti k a nchi nyingine p i a . 6. Eleza kwa ufupi kazi ya a s k a r i wa usalama waliopo kwenye v i tu o vya kupigia kura. 7. Eleza kwa ufupi kazi ya Msimamizi wa Uchaguzi. 8. Eleza kwa ufupi mawazo ya Rais Mwalimu Nyerere kuhusu umuhimu wa kupiga kura. 9. Eleza kwa ufupi kazi ya kuhesabu kura.

108

ACTIVITIES Ob je cti ve - Third Person N a r r a t iv e D e s c ri pt io n Prepare an i m ag ina tiv e n a r r a t i v e d e s c r i p t i o n o f the a c t i v i t i e s o f an imaginary v o t e r ( o r v o t e r s ) on voting day in Tanzania. Obj ec tiv e - Explanation o f Process/Procedure Prepare a d e s c r i p t i o n of voting day in th e United S t a t e s . In c l a s s with a c la s s m a t e , exchange r o l e s and ex pl a in voting day in t h e United S t a t e s to a Tanzanian and voting day in Tanzania t o an American. Obj ec tiv e

- Anal ysis o f Passage

Prepare a p r e s e n t a t i o n in which you d i s c u s s what people should and should not do on voting day in Tanzania. Obj ec tiv e - Degrees o f Compulsion in Questions and Answers A f t e r each i n - c l a s s p r e s e n t a t i o n o f th e e x e r c i s e o u t l i n e d in A c t i v i t y 3, ask q u e s ti o n s of your cla s s m a te s about t h e i r p r e s e n t a t i o n s . Use th e following t o determine how compul­ sory i t i s t o do or not to do something: kuvunja kanuni kukatazwa ni marufuku inampasa k uangalia

ni makosa kutakiwa ni vibaya ni upumbavu inawezekana

Obj e c tiv e - Dr amatization Hold an e l e c t i o n in your c l a s s , and f ol l ow t h e procedures f o r vot ing day o u t l i n e d in t h i s c h a p t e r . Be sure to i n c o r p o r a t e eve nts which dram ati ze t h e v a ri o u s r u l e s you d i sc u s s e d in A c t i v i t i e s 3 and 4.

109

6. Ob je c tiv e - Grammatical P r a c t i c e : Mwenzi Forms Use each of th e following in a se ntence of f i v e or more words: wenzio

mwenzio mwenzangu wenzio

wenzetu wenzenu mwenziwe

7. Ob je cti ve - Grammatical P r a c t i c e : Pa ss iv e Verbs I d e n t i f y ten se ntences in t h i s t e x t which have p a s si ve ve rb s . Rewrite each se ntence using an a c t i v e verb form. 8. Obj ec tiv e - Grammatical P r a c t i c e : - k i -

Forms

I d e n t i f y t en sente nc es which have - k i - verb forms in t h i s and pr evious l e s s o n s . Re-write t h e s e sente nc es wit hout using th e - k i - forms, but keeping a s i m i l a r meaning.

110

9. Naushangilia Mlina wa Kenya

Bendera ya Kenya

u t a n g u l i z i - sehemu ya kwanza ya kitabu N i lia n di k a k ita bu hi k i kama

kadha - jumla f u l a n i

miaka t h e l a t h i n i i l i y o p i t a n i l i p o kuwa mwanafunzi mjini London.

kutuma - kufanya mtu aende mahali f u l a n i i l i afanye jambo f u l a n i ; kupeleka

Ni lik aa huko kwa miaka kadha hasa

k u t e t e a - kueleza kwa nguvu

kama mjumbe wa chama k i l i c h o i t w a

madhulumu - ubaya wenye kuondoa haki ya mtu

Kikuyu Central A s s o c i a t i o n .

Wanakuonelea - k u f i k i r i a , kutambua

nchi walikuwa wamenituma Ulaya k ut ete a madhulumu yao na kudai haki zao, na ni kaonelea kwamba malalamiko na madai yetu y a l i h i t a j i kutiwa

malalamiko - maneno ya k u j i t e t e a ( t a z . j u u ) ; maneno ya kueleza shida ya mtu dai/madai - maneno yanayoe l e z a shida /sh ak a ya mtu

nguvu* na kubainishwa z a i d i . kubainishwa - kuelezwa v i z u r i i l i watu wafahamu

Kwa v i l e elimu na maarifa ya kupelekeana habari zilivy oon ge za

kwa v i l e - kwa sababu

busara na uhusiano mwema, ni vigumu

kupelekeana - mmoja kumpelekea mwingine

siku h i z i kufahamu au kusadiki

kuongeza - kuweka z a id i k i a s i cha u jin ga waliokuwa nao busara - hekima; a k i l i wageni juu ya mambo ya K i a f r i k a . uhusiano - kuwa na ujamaa na k i t u au mtu

Walishindwa kabisa kumfahamu Mwafrika, maisha yake hata na roho

kusadiki - kuamini; kukubali sana kuwa neno au jambo f u l a n i ni kweli

yake.

Source: Kenyatta, Jomo. “Utangulizi,” in Naushangilia Mlima wa Kenya, Nairobi: East African Publishing House, 1966, pp. 7-8.

113

Miaka t h e l a t h i n i i l i y o p i t a

ki as i cha - kipimo cha; sehemu ya; namna ya

Kenya ilikuwa imetawaliwa kwa kweli kushindwa - kutoweza na Mzungu.

Aliingiwa na ki bur i roho - uhai

kikubwa, na akaanza kujiona yeye kama "baba" kwa Mwafrika.

A li mf i-

kutawaliwa - kuwa ch in i ya utawala wa mtu/nchi n y i ngine

k i r i a Mwafrika kama mtoto, au kiumbe a s iy e k a m i l i , asiyeweza kamwe k u j i -

kuingiwa na k ib u ri - kujaa mawazo ya kuona wengine ni bure

ongoza au k u j i s a i d i a kwa n j i a yo yote.

Mataalamu wengi wa Ulaya

kamili - -zima (k.m. mtoto kamili = mtoto mzima)

hawakupatiwa n a f a s i ya kujua ukweli

kamwe - hata kidogo

juu ya maisha na us taa rab u wa

mtaalamu/wataalamu - f u n d i , mwenye elimu na uwezo

Waafrika.

Wazungu waliokuwa hapa, kupatiwa - kupewa

wakiwa watawala, wahubiri wa d in i us taa rab u - utamaduni na m a s e t l a , ha wa ku jit ah id i kamwe kuwafahamu Waafrika.

Badala yake,

mtawala/watawala - mtu/nchi yenye utawala juu ya mwingine

hawa Wazungu wal itu nga h a d i t h i zao wenyewe zisizokuwa h a l i s i kuhusu Waafrika, na h i z i wakawapelekea watu wa kwao Ulaya.

Hii ndiyo

mhubiri/wahubiri - mtu anayetoa hotuba, hasa za d in i s e t l a / m a s e t l a - watu wanaohama kutoka kwao na kukaa ka ti k a nchi nyingine

iliyokuwa sababu yangu kubwa ya

k u j i t a h i d i - ku ja ri bu

kuandika ki tab u hi k i , yaani

h a l i s i - kweli

ku sa hihisha makosa hayo kwa kuo-

ku sahihisha - kuonyesha na kuondoa makosa k a ti k a jambo l is i lo k u w a zuri

nyesha u k w e l i .

Pia nilikuwa na

hamu ya k u u k a ta l ia mbati u l e uwongo

ukweli - kweli

kuhusu Afrika ul io w ain gi a Wazungu

kuwa na hamu - kutaka sana k itu

uwongo - mawazo/maneno yasiyo kwel i

huko Ulaya hata ukawafanya wengi wao waamini kwamba ni jambo b o r a, la haki na lenye huruma kuwatawala

kuamini - kukubali na kushika mawazo ya aina f u l a n i huruma - h a l i ya kuonyesha upendo na kutaka kuwasaidia watu wasio na uwezo

Waafri k a . Hao wapenda utawala w a l i fanya b i d i i kubwa kumwonyesha

kutawala - kuwa na utawala

Mwafrika kama kiumbe a s i y e k a m i li ,

kufanya b i d i i - k u t ia nguvu na moyo k a t i k a kazi f u l a n i

na a n a y e h i t a j i kulindwa.

Hata kibinadamu - t a b i a za wanadamu

waliwaendea wale wao w a l i o j i i t a wataalamu wa elimu ihusuyo habari

k u t h i b i t i s h a - kuonyesha kuwa jambo ni kweli

za kibinadamu3 na kuwataka w a t h i b i -

v i l e - j i n s i , namna, vip i

t i s h e v i l e Mwafrika a n a v y o s t a h i l i

k u s t a h i l i - kufaa

kutawaliwa.

Kutofahamikiana huku

O

kutofahamikiana - kukosa kuf ahamika

k u l i z u i l i a j i t a h a d i zetu za kupigania h a k i , na kukamfanya

Mzungu

hapo mwanzoni asiweze kushauriana nasi juu ya uhuru. Kitabu hi ki b a s i , ambacho

k u z u i l i a - kufanya jambo 1 i s i endelee j i t a h a d i (au j i t i h a d i au j i t i had a) - moyo na nguvu inayotiwa k a t i k a ka zi; b i d i i kupigania haki - kupigana i l i kupata haki

kiliandikwa na Mwafrika haswa, k i l i kushauriana na - kupatana na fumbua ukweli kwa Ulaya nzima na kikafunua y a l e makosa na maongo

kufumbua - kuonyesha kwa ku­ e le z a

ambayo wale w a l i o j i i t a wataalamu

kufunua - kuacha kufunika

walikuwa wamesema kuhusu A f r ik a .

uongo/0 au maongo - maneno ya siy o kweli

K i l i l e t a mwangaza mpya na k i k a s a i d i a kufungua macho ya watu wa Ulaya juu ya A f r ik a .

Kilikuwa kama kishindo 115

mwangaza - kinyume cha giza; (hapa: kufahamika kwa jambo)

cha upepo mzuri ambao ulivuma

k is h i n d o /v i s h in d o - s a u t i kubwa n z i t o

baadaye na k u l e t a mageuzo huku geuzo/mageuzo - kutoka kugeuza nchini mwetu.*3 ardhi - udongo, nchi Katika sehemu kubwa ya t a t i z o / m a t a t i z o - shida ki tabu hi ki nimesimulia habari ya maisha ya Gikuyu, d e s t u r i zao na

mlowezi/walowezi - s e t l a ( t a z . juu)

mila zao.

kunyima - kukataa kutoa k i tu

Nimeongeza pia mengi

juu ya a r d h i , kwa sababu ardhi

madhehebu - d e s t u r i , hasa za d in i

ndiyo iliyokuwa t a t i z o kubwa baina kupinga - kukataa yetu na s e r i k a l i mbaya ya walowezi pasipo - b i l a iliy otun yima ha k i.

Vile v i l e

nimeeleza kwa ufupi madhehebu

ugomvi - h a l i ya kupigana kwa maneno; h a l i ya k u t o s h a u r i ana ( t a z . j u u )

mengine ye tu ambayo wahubiri wa di ni f u l a n i waliyapinga pasipo kuyafahamu hata kidogo na y a k a l e t a

kuteswa - kufanyiwa mambo ya ukatili kuonewa - kuteswa na mtu kwa sababu ya madaraka yake

ugomvi mwingi ndani ya s i a s a . l i e nia mbaya n i l i y o p i n g a

kibeberu - k i k o lo ni ; kuwa na t a b i a za kuonea ( t a z . juu kuonewa) watu/nchi nyingine

miaka hiyo yot e i l i y o p i t a bado yaendelea kwingine ka ti k a bara la A f r ik a .

Waafrika wazidi kunyimwa

haki zao, kuteswa na kuonewa na s e r i k a l i za kibeberu huko Afrika Kus ini, Rhodesia na k a ti k a makoloni ya Wareno.0

Waendelea

kuhiniwa heshima wanay os tah ili

kuhiniwa - kukataliwa; kunyimwa (ta z . juu)

kama wanadamu.

Moyo mdhalimu wa

mwanaadamu/wanaadamu - mwana wa Adamu; mtu/watu

utawala wa Wazungu u n a k a r i b ia k i fo -dhalimu -

- k a t i l i ; -a uwongo

cha uchungu mkali na ni lazima ku k a ri b i a - kuja karibu dunia nzima iamke sasa na kumrukutwaliwa - kuchukuliwa d i s h i a Mwafrika haki z i l i z o t w a l i w a . Nimefurahia

k u fu rah ia - kuwa na furaha kwa a j i l i ya

sana na

kupongeza - kusema maneno ya kumsifu mtu kwa kazi

t a f s i r i h i i ya ki tabu changu kwa lugha ya Kiswa hi li.

Nampongeza

Bw. Lawrence Kibui kwa k u s ta h i m i li

k u s t a h i m i l i - kuendelea na kazi hata wakati wa shida

katik a kazi h i i ngumu a l i y o i f a n y a

u s ta d i - ufundi

kwa b i d i i , u s ta d i na moyo wa

k u j i t o l e a - kufanya kazi b i l a ya kupokea mshahara

kujitolea.

Pamoja na hayo

nashukushukuru - kutoa

kuru

sana East Afr ican Publ ish in g

House kwa kazi w a l i o a n z i s h a kutoa vitabu^vya maana kwa Kiswahili kwa wananchi.

117

"asante"

NOTES Grammatical 1. k u t ia nguvu/kutiwa nguvu - ( t r a n s . "to be s t r e n g t h e n e d " ) . You probably remember k u t i a uhai ( " t o put l i f e i n t o " ) from your e a r l i e r work. Like kupiga and k u t o a , k u t ia i s employed in many useful p h r a s e s , f o r example: k u t ia moyo - to encourage k u t i a mashaka - to r a i s e doubts For a d d i t i o n a l examples see Holl ings wor th, pp. 3, 8 , 27, and Mohamed, pp. 3 4- 3 5 . 2, 3. In t h i s se nte nc e kutofahamikiana ( t r a n s . " f a i l u r e to und ers ta nd" ) i s t h e s u b j e c t , and huku i s a n o n - l o c a t i v e demo ns trat ive which agrees with t h i s s u b j e c t . K u l i z u i l i a ( t r a n s . "blocked") i s a normal p a s t t e n s e verb with a ku- s u b j e c t p r e f i x t h a t agree s with th e s u b j e c t , kutofa ha mik ian a, and kukamfanya i s , l i k e w i s e , a normal c on s e c u t iv e . 4. kutoa v i ta b u - ( t r a n s . "to p u b l i s h " ) . Other useful ph rases in which kutoa i s used a r e di s c u s s e d in fn . 3 of "Misingi ya Uandishi wa Barua Zetu" (Somo l a S i t a ) .

1 T

118

NOTES Cultural a. elimu ihusuyo habari za kibinadamu - th e r e f e r e n c e here i s probably t o an thr opology. b. The phrase "wi nd(s) of change" has been used by many w r i t e r s d i s c u s s i n g th e p e ri o d during th e l a t e 1950s and e a r l y 1960s when most Afr ican c o u n t r i e s became independent. I t was f i r s t used by then B r i t i s h prime m i n i s t e r , Harold Macmillan, in a speech to the Par lia me nt of th e Union of South A f r i c a , Cape Town, February 3, 1960: In t h e t w e n t i e t h c e n tu r y , and e s p e c i a l l y sin c e th e end of t h e war, the pr oce ss es which gave b i r t h to th e n a t i o n s t a t e s of Europe have been rep e a te d a l l over t h e world. We have seen t h e awakening of na ti o n a l cons cio us ne ss in peoples who have f o r c e n t u r i e s l i v e d in dependence upon some o t h e r power. F i f t e e n y e a r s ago t h i s movement spread through Asia. Many c o u n t r i e s t h e r e of d i f f e r e n t r a c e s and c i v i l i ­ s a t i o n s pr es s e d t h e i r claim to an independent n a ti o n a l l i f e . Today the same t h in g i s happening in A f r i c a , and th e most s t r i k i n g o f a l l the impressions I have formed s i n c e I l e f t London a month ago i s of t h e s t r e n g t h o f t h i s African n a ti o n a l consci ous ne ss. In d i f f e r e n t p la c e s i t takes d i f f e r e n t forms, but i t i s happening everywhere. The wind o f change i s blowing through t h i s c o n t i n e n t , and, whether we l i k e i t or n o t , t h i s growth of n a ti o n a l con sciou sne ss i s a p o l i t i c a l f a c t . We must a l l a c ce p t i t as a f a c t , and our n a t i o n a l p o l i c i e s must take account of i t . Harold Macmillan, Po in tin g th e Way: 1959-1961 (London: Macmillan, 1 9 7 2 ) , appendix 1, p 475 ( u n d e r l i n i n g added in q u o t a t i o n ) . c. Remember t h a t t h i s read in g passage was w r i t t e n in 1966, when the country was Rhodesia. I t i s now Zimbabwe, an independent n a ti o n .

119

MASWALI

1. Somo h i l i l in a t o k a n a na sehemu ya kwanza, ya k a t i , au ya nwisho wa k i ta b u ? Unajuaje? 2. Mwandishi a l i f a n y a ni ni a li p o k a a London?

Taja v i t u v i t a t u .

3. Katika sehemu kubwa ya ki tabu chake mwandishi anaeleza mambo ga ni? Anaeleza pia mambo mengi juu ya n i n i ? Anaeleza jambo gani kwa ufu pi?

4. Kulikuwa na makundi matatu ya Wazungu k a ti k a Kenya wakati wa ukoloni - Taja makundi haya. 5. A1ipokiandika ki tabu chake mwandishi a l i t a k a nani wakisome? 6. Kwa ni n i wakati wa ukoloni wataalamu wengi wa Ulaya hawakupatiwa na fa si ya kujua ukweli juu ya us taa rab u wa Waafrika?

7. Eleza kwa ufupi makosa ambayo mwandishi a l i j a r i b u kuyasahihisha k a tik a ki tab u chake. 8. Eleza kwa ufupi sababu ambazo kwa maoni ya mwandishi ndizo zil izo waf an ya Wazungu huko Ulaya kuamini kwamba ilikuwa haki kuwatawala Waafrika. 9. Eleza kwa ufupi namna ambavyo mwandishi anasema h a l i ya watu wa Afrika Kusini sasa inafanana na h a l i ya watu wa Kenya wakati wa ukoloni .

120

ACTIVITIES

Ob jective - Discussion of B e l i e f s and A t t i t u d e s Based on your readi ng of t h i s passage, pr ep a re a p r e s e n t a t i o n on European myths and misconceptions about A f r ic a and A f r ic a n s . Discuss t h e s e p r e s e n t a t i o n s in c l a s s by comparing your p r e s e n t a t i o n to tho se given by o t h e r s . O b jective - Comparison Based upon your reading of t h i s passage and "Mumbi Ahojiwa" and your knowledge of the contemporary s i t u a t i o n in South A f r i c a , develop a p r e s e n t a t i o n in which you expand upon th e ideas pr es e n te d in the second t o th e l a s t paragraph of t h i s passage. In c l a s s compare your p r e s e n t a t i o n t o tho se of your c la s s m a t e s . O bjectiv e - Speech of Thanks In East Af ric a you a r e l i k e l y to be c a l l e d upon to give a speech of thanks. Prepare such a speech thanking your class mat es and t e a c h e r ( s ) f o r th e help they have given you in le a r n in g Swahili. Draw upon the l a s t paragraph of t h i s readi ng as an example. In the c l a s s d e l i v e r y of t h e s e speeches, each speech should draw upon and r e l a t e to what has been sa id in e a r l i e r speeches. Obje ctive - In terview ing Inter vie w your c la ss ma tes in Swahili and o t h e r s tu d e n t s o u t s i d e c l a s s ( i n E ng l is h , i f n e c es s a ry ) asking i f they have read Facing Mt. Kenya and f o r t h e i r view of t h e s i g n i f i c a n c e of the book. P r e se n t a r e p o r t in c l a s s based on what you l e a r n .

121

5. Ob je c tiv e - Grammatical P r a c t i c e : Negative I n f i n i t i v e s Write t e n senten ces in which you use ne ga tiv e i n f i n i t i v e s . 6. Ob je c tiv e - Grammatical P r a c t i c e : A b s t r a c t Nouns I d e n t i f y t en a b s t r a c t nouns in t h i s and previous passages and w r i t e expanded d e f i n i t i o n s of each. 7. Ob je c tiv e - Vocabulary Development Use each o f the following i n a se ntence of s i x or more words: k u t i a nguvu k u t ia moyo kutoa vi ta bu kupigia kura kuwa na hamu kwa v i l e k i a s i cha madai kushukuru

122

^

Kupaka Hina

10. Ngoma za Waswahili

Kila t a i f a , k a b i l a au kikundi cha watu f u l a n i , lik iw a t a i f a kubwa au dogo, huwa na ngoma zao wenyewe. wana ngoma zao.

Waswahili p i a ,

Inasikitisha

kuwa watu wengi hawazijui mila na utamaduni wa Waswahili. Kama namna nyingi ya mila za Waswahili, ngoma na nyimbo ni v i t u muhimu sana k a t i k a maisha ya k i l a siku ya Waswahili.

Siyo

kuwa w a n a j if u r a h i s h a tu kwa v i t u hivyo l a k i n i ni mila yenye nguvu kufunza - kufundisha

inayowafunza watu tangu u t o to n i mwao.

Wazazi huwaimbia watoto uchanga - h a li ya kuwa mtoto mdogo

tangu wakati wa uchanga, nyimbo zinazowafunza mengi kuhusu maisha. Pia ngoma ni namna moja ambayo Waswahili huhifadhi utamaduni wao.

kuhifadhi - kulinda

Source: Sheikh, Sauda. "Ngoma za Waswahili,” in Afrika und Obersee, vol. 61, pp. 209-213.

125

Ngoma in ay o vu tia z a i d i ni unyago au miondo.

Unyago ni

ngoma inayochezwa wakati wasichana wanapokuwa war i. Wasichana na wanawake tu ndio huruhusiwa kuingia k a tik a unyago.

mwari/wari - msichana anayef i k i a h a li ya kuwa mtu mzima

Katika unyago wari

hufunzwa mambo mengi ya maisha. Hawafunzwi namna ya kuishi na waume zao tu b a l i hufunzwa p i a , b i n a f s i - mtu mwenyewe

u s a f i wa b i n a f s i , dawa za k i e n y e j i , u p i s h i , adabu na desturi.

Hufunzwa pia mambo

y a l i y o t o k e a zamani.

Mambo

y o t e haya hufanyika kwa n j i a ya ngoma na nyimbo. Msichana akikuwa au kwa kubaleghe - kuacha h a li ya ut ot o na kuwa mtu mzima

maneno mengine a ki ba leg he huwa mwari.

Mwari hupelekwa kwa somo

yake ambaye ndiye anayemfunza

somo - mtu amfundishaye mwari; mwalimu wa mwari

mengi wakati wa kukuwa na kuolewa.

kukuwa -

kukua

Somo ndiye anayetengeneza mambo ha rusi - a r u s i , ndoa

yo te muhimu siku ya h a r u s i . Mwari tena hupelekwa kwenye

126

Jtt/u.nge,mahali ambapo mafundisho yote ya nafanyika.

Hapo te na mwari

huendeleza masomo a l i y o y a p a t a nyumbani kwao.

Mwari huwekwa

ndani muda wa siku sa ba, wakati huu hu jif un za mengi. Msondo au unyago ni ngoma ambayo huchezwa wakati huu.

Katika

ngoma h i i wasichana hu j if u n z a n in i

2 wajibu - jambo ambalo ni lazima mtu afanye

waj i bu wao kwa waume z a o , namna ya kujiweka s a f i kwa kutumia manukato kadhaa.

Ngoma h i i ya unyago

huchezwa pia wakati wa h a r u s i . Vyombo ambavyo hutumiwa ka tik a unyago ni ngoma mbili kubwa na moja ndogo.

Wapiga ngoma kubwa husimama kanqa - nguo yenye rangi mbalimbali inayovaliwa na wanawake

na hujifunga hizo ngoma kwa kanga kwenye m i i l i yao.

Kwa namna hi i

wanaweza kutumia mikono yo t e miwili kwa kupigia ngoma.

Mtu ambaye

hupiga ngoma ndogo hukaa kwenye

kiuno/viuno - sehemu inayozunguka mwili ch in i ya tumbo

kibao na huweka ngoma mbele yake. Wachezaji hufanya duara na mmoja hutoka akaenda hucheza.

3

ka ti k a ti na

Yeye pia hujifunga

kanga kiunorii.

kibao/vibao - bao dogo

Na wakati huo huo^ 127

wale wengine huzunguka na hucheza. Mara nyinglne watu wawili huenda k a t i wakacheza pamoja. wa Kiswahili

Wanawake kujipamba - k u j i t i a

siku h i i huyaa

kanga zao nzuri zinazopendeza na asumini/maasumini - aina ya maua inayotumiwa k a t i k a manukato mengi

hujipamba kwa maasumini. MAULIDI YA HOMU

Maulidi - siku ya kuzaliwa kwa Mtume Muhamad

Kwa kweli h i i si ngoma

homu - upepo

hasa kwani imehusiana sana na mambo ya d i n i .

kuhusiana - kutoka kuhusu

Watu wa mashamba

go ti/ma go ti - kiungo baina ya paja na mguu

hupenda sana kucheza maulidi ya homu.

Wachezaji hupiga magoti^

kama v i l e watu 15 waliovaa kanzu

kupiga magoti - kuweka magoti chini k.m. Wakristo wengine hupiga magoti wakati wanaposali

nyeupe na k o f i a .

kanzu - vazi refu la wanaume

Na mbele yao

hukaa wasomaji ambao husoma

kof ia - vazi l a k u f u n i k a kichwa

kasida kabla ngoma kuanza.

kasida - maneno kuhusu uzuri wa Mtume Muhamad

Nyuma ya wachezaji hukaa wapiga ngoma na nyuma ya wasoma kasida

pazia - nguo inayofungwa kwenye STrisha au mlango

huwepo pazia j e p e s i na hukaa

-epesi - kinyume cha - z i t o

wanawake ambao huimba nyimbo ku sif u - kueleza uzuri wa jambo

kumsifu Mtume Muhamad kwa kufuat i s h a mshindo wa ngoma.

Mchezo

huu huvutia watazamaji wengi na huendelea kucha mpaka a l f a j i r i . ki kundi/vikundi - kundi dogo

Hata i k i i n g i a a l f a j i r i vikundi 128

kama 10 hivi huwa vimeshacheza. Muda unaochukua k i l a kikundi kucheza inategemea juu ya u ju zi na uhodari wao ambao lazima wawe wepesi na wenye heba k a ti k a kusv-

heba - u z u r i , uhodari

kasuka mikono yao na m i i l i vao. Wakati wote huo huwa wamekaa^ chini.

Pia wasomaji wanakuwa na^

kuwa na h i s i y a za ndani - k u s ik i a v i z u r i au vibaya moyoni

hi si ya za ndani kabisa wakati wanapoimba. UMETA Ngoma h i i huchezwa na v i j a n a wa kike na kiume, kwa kawaida huchezwa magharibi ka ti k a roji au mashamba.

magharibi - baada ya j i o n i , kabla ya usiku

Vijana hukutana

mtaani kwao na hucheza umeta. Wachezaji hufanya duara na hupiga

8

kupiga makofi - kupiga mikono pamoja

makofi kwa namna maalum ya umeta. Mtu mmoja huingia k a t i k a t i na akacheza peke yake kwa muda radogo hivi.

ku k a b ili - kuwa au kujiweka mbele ya

Baadaye humkabili mmoja

k a ti k a wale waliofanya duara na h u j i t i k i s a hapo basi huyo naye a t a i n g i a k a ti na kucheza.

Umeta

129

k u t i k i s a - kupeleka k i t u huku na huku i l i k.m. kuangusha k i l i c h o juu yake au kukifanya kilichomo ndani yake kichanganyike

hasa ni ngoma ya kuwafurahisha v i ja n a kabla kwenda k u l a l a . s i a f u - mdudu mweusi mdogo ambaye huuma vibaya kwa sababu anapenda kula wanyama h a i . A n a s a fi r i k a t i k a makundi ya wengi pamoja

SIAFU KANIUMA9 Hii pia ni ngoma ya v i j a n a . Ngoma h i i h ui qi z a mtu aliyekwenda

kaniuma - y a a n i , ameniuma kuwinda wanyama wadogo wadogo na akatafunwa na s i a f u m s i t u n i . wanamtambaa miguuni kwake.

Siafu

ku iqiza - mtu mmoja k u j i f a n y i a kama angekuwa mwingine kutafuna - kuuma

Na

h u j i t i k i s a kwa nguvu i l i awatoe

kutambaa - kutembea kwa kutumia mikono

siafu.

mwi ndaj i/wawi ndaj i - mtu awindaye

Katika ngoma h i i mwindaji

ndiye mchezaji.

Na watu wanaomzu-

nguka hupiga makofi, watu wawili mchi/michi - mti wa kutwangia

hukaa ch in i na kukamata mchi ambao umewekwa juu ya michi miwili mingine mgongo wa mchi na makofi huwa wa kupendeza mno.

mgongo/miqonqo - s a u t i ya kugonga

Mchezaji

huruka ruka*® juu ya mchi ul e wa j u u , kwanza pole pole na baadaye mdundo huzidi kukolea na yeye pia

mdundo/midundo - ngoma

huzidi kurukaruka kwa nguvu na

kukolea - kuwa nzuri

jaz b a kubwa ha ta k u f i k i l i a utamu

jazba -

hamu

wa juu hapo te n a mgongo na makofi utamu - h a li ya kuwa tamu hupungua kidogo kidogo na mchezaji kupungua - kuwa chache pia hurudi ch in i pole pole k a ti k a

130

kucheza kwake.

Na hivyo ndivyo

ngoma i navyomali zi ka. GONGA Gonga huchezwa na wanawake na wanaume p i a.

kugonga - kupiga v i t u pamoja

Vyombo vinavyotu-

mika ni ngoma m b i l i , zuma ri ,

zumari - chombo k i r e f u ambacho huwekwa mdomoni na kutiwa hewa i l i kufanya muziki

k i b a t i , marimba, na ka.yamba. Wachezaji huzunguka na hufuata mshindo wa ngoma.

k i b a t i - aina ya chombo cha muziki kinachopigwa

Mchezaji marimba - chombo cha muziki kinachotengenezwa kwa mbao na kupigwa na fimbo

mmoja huenda ka ti na hucheza juu ya michi.

Mi chi huwekwa kama kayamba - chombo cha muziki cha k u t i k i s i a

v i l e k a ti k a " s i a f u kaniuma." Lakini mdundo wa ngoma na kucheza kwake ni vin gin e ka bi sa . KACHOKA11

kachoka - y a a n i , amechoka

Kachoka au mbwa kachoka ni ngoma pia inayochezwa na wanaume na wanawake.

Huvutia watu wengi

pah ali popote p a le ambapo kuna ngoma nyin gine.

Vyombo vyote vya

beni hutumiwa.

Wachezaji hutimka

beni - kikundi cha wanamuziki

kwa kuzunguka.

Ngoma h i i ni moja

kutimka - kuondoka haraka

k a ti k a ngoma zinazopendwa sana ka ti k a nchi.

131

Hizi ni baadhi tu ya ngoma n i l i z o z i a n d i k a hapo juu l a k i n i kuna nyingi nyin ginezo .

Kama

wewe ni mgeni unaweza k u j l u l i z a kwa ni ni Waswahili wanapenda ngoma namna h i i ?

Waswahili hawachezi

ngoma kwa k u j i f u r a h i s h a tu b a l i ni namna moja ya kueleza maisha yao, utamaduni wao na mila zao.

132

NOTES Grammatical 1. Wanapokuwa - kuwa i s used here in th e sense of "become." 2. Nini wajibu wao = ni nini wajibu wao = wajibu wao ni n in i The form of t h i s phrase probably r e s u l t s from p o s t p o s i t i o n of th e s u b j e c t wajibu and omission of t h e copula niL 3. Hutoka akaenda - There a r e a number of i n s t a n c e s in t h i s t e x t where s e q u e n t i a l ( - k a - ) forms f oll ow h a b i t u a l ( h u - ) forms: huenda wakacheza ( t h i s parag rap h) h ui giz a . . . akatafunwa ( f i r s t se nt e nc e under "Siafu Kaniuma) For a d d i t i o n a l d i s c u s s i o n of t h i s usage see f n . 15 of " K u j ip a ti a Mchumba" (Somo l a Nne). 4. Makati huo huo - ( t r a n s . " r i g h t then and t h e r e " / " a t t h a t p r e c i s e t i m e " ) . Huo huo i s an example of an emphatic d em on st rat iv e. Most o f t e n t h e s e a r e simple r e d u p l i c a t i o n s , but you will hear forms such as papo hapo ( " r i g h t t h e n / t h e r e " ) . For more i nf or ma tio n on t h e s e forms see Ashton, p. 304. 5 . , 8. Kupiga magoti ( " t o k n e e l" ); kupiga makofi ( " t o c l a p " ) . Other ex p re s s io n s where kupiga i s used a r e d i s c u s s e d in fn . 9 o f "Mumbi Ahojiwa" (Somo la Tano). 6. Huwa wamekaa ( t r a n s . "they a r e s i t t i n g down"). In t h i s complex form with kuwa, t h e ha b it u a l huwa makes th e phras e h ab itu al while th e use o f t h e -me- form makes th e phrase completive. 7. Wanakuwa na - This h a b it u a l use i s di s c u s s e d in fn . 2 of "Misingi ya Uandishi wa Barua Zetu" (Somo l a S i t a ) . 9 . , 11. kaniuma ( t r a n s . " i t b i t me"), kachoka ( t r a n s . " i t g e ts t i r e d " ) . This form does not occur f r e q u e n t l y except in headings, e s p e c i a l l y newspaper h e a d l i n e s . I t tends to imply an a c t i o n has j u s t o c c u rr e d , which i s why we have used completive ( -me -) forms t o g l o s s t h e s e items in t h e margin. For f u r t h e r d i s c u s s i o n of t h i s form see Ashton, pp. 1 3 4 -1 35 , and Wilson, p. 345.

133

10. kuruka ruka - ( t r a n s . "to make a s e r i e s of small jumps"). Re du p lic a tio n of t h i s type i s di s c u s s e d in fnn. 7 - 9 , 11, of "Nchi Yetu" (Somo la Kwanza). Cult ura l

a. The r o l e o f th e somo i s di sc u s s e d f u r t h e r in Francoise Le Guennec-Coppens, Wedding Customs in Lamu (Lamu: Lamu S o c i e t y , 198‘OTT b. For i n for ma tio n on th e Maulidi f e s t i v a l see Esmond Bradley Martin, "Maulidi F e s t i v i t i e s a t Lamu," Kenya P a s t and P r e s e n t , 1, i i i ( 1 9 7 2 ) , pp. 16 -2 1 .

T

134

MASWALI

1. Taja ngoma mbili zinazochezwa na v i j a n a , ngoma moja inayochezwa m agharibi, ngoma mbili zinazochezwa na wanaume na wanawake, na ngoma moja inayochezwa wakati wasichana wanapokuwa w a r i. 2. Eleza kwa ufupi kwa ni ni Waswahili wanacheza ngoma h i z i . 3. Mwandishi ameandika somo h i l i i l i lisomwe na n a ni ?

Unajuaje?

4. Eleza kwa ufupi mambo saba au z a id i ambayo wasichana hufunzwa wakati wa kucheza unyago au msondo. 5. Eleza kwa ufupi nyakati ambapo ngoma mbili zo z ot e huchezwa. 6. Eleza kwa ufupi mavazi ambayo yanavaliwa wakati ngoma mbili zinapochezwa.

7. Eleza kwa ufupi t o f a u t i baina ya vyombo vinavyotumiwa k a ti k a ngoma zo z ot e m b i l i . 8 . Ukienda kuona ngoma za Waswahili, u n a f i k i r i kwamba utaweza kuona h i z i z o te ? Eleza j i b u l ako . 9. Eleza kwa ufupi t o f a u t i baina ya ngoma za watu wazima na ngoma za vijana.

135

ACTIVITIES 1.

Ob je cti ve - N a r r a t i v e D e s c ri p t io n of Cu lt ur a l A c t i v i t y Imagine t h a t you have seen one o f th e dances d e s cr i b ed in t h i s t e x t ; pr epare a n a r r a t i v e d e s c r i b i n g the performance you saw. Then p r e s e n t t h i s d e s c r i p t i o n in c l a s s and be prepared t o answer q u e s t i o n s .

2.

Obj ec tiv e - Comparison and Discussion of Comparison Prepare a p r e s e n t a t i o n comparing t h e s o c i a l i z a t i o n of young women in American s o c i e t y to th e s o c i a l i z a t i o n o f young women in Swahili s o c i e t y . Focus on t o p i c s d i sc u s s e d in th e passage. A f t e r th e i n - c l a s s p r e s e n t a t i o n , d i s c u s s and r e l a t e your comparison t o those of your c la s s m a t e s .

3.

Obj ec tiv e - D e s c ri p t io n of Cu l t u ra l A c t i v i t y Prepare a d e s c r i p t i o n of an American dance ( o r c h i l d r e n ' s game which involves physica l a c t i v i t y ) which would e x p la i n how to do t h i s dance and i t s c u l t u r a l s i g n i f i c a n c e to a Swahili sp e ak e r. Be sure to in clude d e s c r i p t i o n s of what i s worn and what i n s t r u m e n t s , e t c . , a re needed. In c l a s s exchange r o l e s with your c l a s s m a t e s , tak in g t u r n s e x p la i n in g and asking about American dances.

4.

Obj ec tiv e - Explanation and Giving I n s t r u c t i o n s With a clas sm at e ( o r group o f c l a s s m a t e s ) pr epare i n s t r u c t i o n s as to how t o dance Umeta. In c l a s s take t u r n s d i r e c t i n g th e group in th e performance of t h i s dance. Be sure t o bring music to c l a s s which w i l l be a p p r o p r i a t e f o r your v a r i a t i o n o f t h i s dance.

136

. Obj ec tiv e - Grammatical P r a c t i c e : H ab itu al s followed by Se q u e n ti a ls I d e n t i f y th e i n s t a n c e s in t h i s t e x t where s e q u e n t i a l ( - k a - ) forms fo llo w h a b it u a l ( - h u - ) forms. Rewrite each sentence with a d i f f e r e n t s u b j e c t and change one o f t h e ve rbs. . Obj ec tiv e - Grammatical P r a c t i c e : Habi tua ls I d e n t i f y a l l o t h e r uses of ha bi tu a l ( h u - ) forms in t h i s readi ng and use each in a new se nt e nc e. . Ob je c tiv e - Vocabulary Development Use each of th e followi ng in a se ntence o f f i v e or more words: papo hapo huo huo kuhifadhi waj i bu kutikisa utamu kupungua kugonga

137

1

11. Tembelea Ngome Yesu Mombasa

Mji wa Mombasa

Mreno wa kwanza kuf ika

uhusiano - kuwa na ujamaa na k i t u au mtu

Mombasa n i * Vasco da Gama k a ti k a mwaka wa 1498.

kudumu - kuendelea kwa muda mrefu

Lakini uhusiano

wake na wananchi haukudumu.

Baada

kuelekea - kwenda upande f u la n i

ya wiki moja, Wareno waliona bora ? kuelekea Malindi yenye u r a f i k i ,

kuimarisha - kujenga (makao m a k u u ) n a kufanya kuwa na nguvu

ambapo waliweza kuimarisha makao

makao - mahali pa kukaa na pa kufanya kazi

yao ya kwanza ya Afr ika Ma sharik i. Lakini mara, wageni wakafahamu

j e s h i / m a j e s h i - kundi l a watu wanaolinda ( t a z . c h i n i ) nchi

uzuri wa bandari ya Mombasa na

kigome/viqome - ngome ndogo

kukaja

3

j e s h i l a Kituruki

kuchelea - kuogopa

l i k a j e n g a kigome mwaka 1 5 8 9 . a

usalama - h a l i ya salama

Kwa sababu wakichelea usalama

k ur eje a - kurudi

wa s a f a r i ya ku rej ea Ureno,

Ureno - nchi ya Wareno

Wareno walishambulia na

kushambulia - kupiga kwa nguvu na ghafula

kuiteka^ Mombasa katika 159 3, kuteka - kukamata na kutawala wakaanza kujenga ngome kubwa i l i kuulinda mlanqo wa bandari.

kulinda - kuangalia k i t u kiwe salama

Wareno w a l i j i f i k i r i a n a fsi zao

n a fsi - kama moyoni

Source:'Karibuni Fort Jesus Mombasa—Tembelea Ngome Yesu Mombasa." Mombasa: Kenya Museum Society, printed by Rodwell Press, n.d.

141

kuwa ni

5

watapakazaji wa Ukristo

m ta pa ka za ji/ wa tap ak aza ji - mtu anayepeleka ( k it u /j a m b o ) k i l a

mahali

kulik o kuwa wajumbe wa Ureno. Ndiyo maana w a l i s a f i r i kwa kutumia

umbo/maumbo - j i n s i k i t u k i liv yo

bendera ya Yesu K r i s t o .

pembe - mahali ambapo kuta mbili (au v i t u kama kuta) zinakutana

Kwa hivyo

j i n a l a Yesu likawa n d i lo j i n a kuu

-a pembe pembe nyingi

la ngome h i i .

-enye pembe

Umbo 1 ake l a pembe pembe kuambatana na s h e r i a - kujengwa l i l i l o a m b a t a n a na s h e r i a za u l i n z i u l i n z i - kazi ya kulinda wa k i j e s h i na kujengwa na fundi wa K i i t a l i a n i kutoka Goa, ngome

-a k i j e s h i - -a namna ya kutumiwa na majeshi

yenyewe sasa imekaa mustarehe

mustarehe - h a li ya kus tar eh e

juani.

mauaj i - kuua kwingi

Lakini mambo sivyo y a l i -

vyokuwa siku z o t e .

Mau aji , v i t a ,

shambulio/mashambulio - pigo la kushambulia

n j a a , mashambulio ya makombora na kombora/makombora - kama r i s a s i kubwa sana; pia "bomu" ( k u t o ­ ka Kii ng ere za)

ukhiana wa ngome h i i y a l i z i d i uharamia na wizi wa dunia ye tu ya kisasa.

ukhiana ( p i a uhian a) - ubaya, hasa ubaya wa kuzuia watu wengine waishi v i z u r i

Zama hizo za kabla ya

r a d i o , chombo cho chote k i 1 ichooneuharamia - wizi ( t a z . c h i n i ) na mambo mengine mabaya y a l i y o kinyume cha s h e r i a

kana k a ti k a upeo wa macho, h u i t i a wasiwasi mkubwa himaya h i i ndogo

wizi - h a li ya kuvunja s h e r i a Rwa kuchukua v i t u v i s i v y o vyako

iliyokuwa na j e s h i l a watu wasioz i d i mia walioachwa kwenye s a f a r i

zama - wakati ipat ayo miezi s i t a .

Ngome hii kuonekana - kuweza kuonwa

iko k a tik a h a li i l e i l e upeo wa macho - mahali pa mwisho ambapo mtu anaweza kuona 142

iliyojengwa k i a s i miaka mia nne

wasiwasi - shaka/mashaka

iliyopita.

himaya - u l i n z i ( t a z . j u u )

Ni jambo la t u k i z i

kupata t a r e h e yenye kufahamika

k i a s i - karibu

kama h i i .

-a t u k i z i kawaida

Ikiwa utaondoka Mombasa

-a ajabu; si -a

b i l a ya kutembelea hapa itakuwa tarehe - h isto ria sababu ya majuto kwako.

1498

1589

Wareno w a l i f i k a Mombasa,

majuto - k u s ik ia majuto ni k u s ik i a vibaya kwa a j i l i ya kosa la k o , na kutaka k u l i p i a kosa hi 1o

baadae wa lie le ke a Malindi.

baadae - baadaye

Waturuki wa lij e ng a ngome ndogo Mombasa.

1593

Wareno walihama^ Malindi na

mfalme/wafalme - namna ya mtawala mwanamume

wakaanza kujenga Ngome Yesu. 1631

kumchoma kisu - kufanya kisu ku ingia ndani ya mtu

Mfalme wa Mombasa alimuwa^ kwa kumchoma kisu jemadari

jemadari/majemadari - mkuu wa jeshi

wa Kireno na ku ite ka Ngome. 1632

1661

M ajaribio ya Kireno ambayo hayakufaulu ku ip ata tena

j a r i b i o / m a j a r i b i o - kutoka ku ja ri bu

Ngome.

kufaulu - kushinda ka tik a jambo

Mfalme wa Omani a l i i s h a mbulia Mombasa, l a k i n i

kuzunguka - kufanya duara

ali ogopa ku ite ka Ngome. 1696

Mfalme wa Omani a l i iz u n g u k a Ngome kwa v i t a .

143

1697

Wareno wa Ngomeni walikufa kwa njaa na tauni - kwa Kiingereza, "bubonic plague"

tauni. 1698

Ngome iliin g ia mikononi mwa Waarabu wa Omani baada Q

ya v ita vya 2 3/4 1728

miaka.

Jeshi liligomea Waarabu,*3

kugomea - kukataa kufanya unavyo takiwa

Wareno wakaiteka Ngome. 1729

Waarabu waliteka tena Ngome; na Wareno walitoka kabisa.

1741

Liwali wa Kiomin al-M azrui° kujinyakulia - kuchukua kwa haraka na b ila kuomba

a lijin y a k u lia uhuru. 1746

Al-Mazrui^ aliuwawa na Waarabu wa Omani; kaka yake

0

kaka - ndugu wa kiume

aliwauwa majasusi na

jasusi/majasusi - ndugu wa kiume

akawa Liwali wa Ngome, 1824

Liwali al-Mazrui^ a lita fu ta na akapata himaya ya Kiingereza.

1826

Himaya ya Kiingereza iliondolewa.

1828

Mfalme wa Omani na Zanzibar Sayyid Said a liite k a Ngome tena.

144

1829

Majeshi ya al-Mazrui yaliwapa taabu ya njaa majeshi ya Mfalme.

1833

Majeshi ya al-Mazrui^ yalivu m ilia mashambulio ya

kuvumilia - kuendelea kuishi na jambo gumu

makombora ya Mfalme Seyyid Said. 1837

Liwali wa mwisho wa a l - M a z r u i alisalim u amri

kusalimu amri - kubali kushindwa

kwa Mfalme Seyyid Said. 1875

Ngome ilishambuliwa kwa manuwari za Kiingereza

manuwari - meli ya kupiga au kufanya v ita (kutoka Kiingereza "man of

kumaliza uasi wa uasi - kupigana na majeshi ya seri kali

a l-A k id a .1 18951958

Ngome ilitumiwa kama ni gereza la s e rik a li.

gereza - je la

145

NOTES Grammatical 1.

Note that the present tense "ni" is used here rather than the past tense "a!ikuwa," the equivalent of which would be used in English.

2.

yenye - The p refix used here is Class 9 because "Malindi" is a proper noun.

3.

kukaja is a normal consecutive with a Class 17 subject p re fix . I t is NOT an in fin itiv e .

4.

kuiteka is an example of an in fin itiv e used as a past sequential.

5.

Note that present tense constructions are normally used in Swahili to indicate in d irect quotations and thoughts as d irect quotation.

6.

kuhama - (trans. "to move from a place"). Notice that the difference between kuhama and kuhamia is that the former means "to move from a place" while the la tt e r means "to move to a place."

7.

kumua - kumwua/kumuua.

See also below:

kuwaua - kuuawa kuwauwa - kuwaua 8.

3/4 - robo tatu

9.

kuwapa taabu ya njaa majeshi - In certain idioms, phrasal verbs are used, such that the normal word order of recipient followed by object is reversed. One would say Aliwapa majeshi silaha (VERB, RECIPIENT, OBJECT) but Aliwapa taabu ya njaa majeshi (VERB, OBJECT, RECIPIENT]”! Notice also that in the sentence the Class 6 subject p refix is used with the subject noun Majeshi, but the Class 2 object prefix is used with the object noun Majeshi. This may have something to do with whether one is thinking of majeshi as army/forces, making the Class 6 p refix more lo g ic a l; or as troops, making the Class 2 prefix more reasonable. 146

NOTES

Cultural a. Wakati huo Waturuki na Wareno walikuwa maadui. b. Waarabu wa Omani c. Liwali wa Kiomin - an adm inistrative o ffic ia l or governor; in this case one representing the Omani ru le r. As indicated by la te r usages of the term in the te x t, the la te r 1iw ali were not d ire c tly appointed and asserted th e ir independence from Oman. Here the liw a li wa Kiomin was Muhammed bin Athman al-M azrui. d. Muhammed bin Athman al-M azrui. e. kaka yake - A li bin Athman al-M azrui. f . Liwali al-Mazrui - Suleiman bin A li al-Mazrui g. Liwali al-Mazrui - Salim bin Ahmad h. Liwali wa mwisho wa al-Mazrui - Rashid bin Salim i . Al-Akida - appointee of Seyyid Said who rebelled against Seyyid Barghash.

For more information on the history of Fort Jesus and Mombasa see: A. I . Salim, The Swahili Speaking Peoples of Kenya's Coast (Nairobi: East African Publishing House, 1973). C. S. Nicholls, The Swahili Coast (London: George Allen & Unwin, 1971). M. Hinawy, Al-Akida and Fort Jesus Mombasa (London: Macmillan, 1950). M. M. Mulokozi, "Protest and Resistance in Swahili Poetry, 1600-1885," K isw ahili, 49, i (March 1982), pp. 25-51.

147

MASWALI

1. H ili ni somo kuhusu namna za v ita , h isto ria ya mahali fu la n i, au hali za maisha katika Mombasa? 2. Watu kutoka nchi zip i walikuwa wamekaa katika Ngome Yesu? 3. Zamani kulikuwa na taabu gani ngomeni?

4. Jina la ngome ni "Yesu" kwa sababu gani? 5. Wareno w alijarib u kukamata ngome mara ngapi? 6. Waomani w alijarib u kukamata ngome mara ngapi? mara ngapi?

7.

Walifaulu mara ngapi? Na wao, w alifaulu

Ngome imebadilikaje tangu hapo zamani mpaka sasa?

8. Eleza kwa ufupi umbo la ngome. 9. Eleza kwa ufupi mawazo yako kuhusu kwa nini wageni wengi w alijaribu kukamata ngome h i i.

148

ACTIVITIES 1. Objective - Narrative Description (H isto rical N arrative) a. Prepare (in taped or w ritten form) a h isto rica l description of some other place or building in East A fric a, fo r example, Husuni Kubwa ya Kilwa, Ngome ya Zanzibar, Husuni ya Pate, Ngome ya Siu. A fter checking by the in stru cto r, these descriptions may be presented in class and provide the basis fo r discussion. b. Improvise scenes in which students take the parts of prisoners during the colonial period who discuss the history of the fo r t. c. Improvise scenes in which students take the parts of Swahili people who discuss: i . the a rriv a l of the Portuguese i i . the early period of Omani rule i i i . the Mazrui rulers iv . Seyyid Said v. al-Akida 2. Objective - Narrative Description (Personal N arrative) Tape a telephone description to a friend of a v is it to Fort Jesus, or w rite a le tt e r describing such a v is it . 3. Objective - Narrative Description (Biographical N arrative) Prepare (in w ritten or taped form) a b rie f biography of Vasco da Gama, Muhammed bin Athman al-M azrui, Ali bin Athman al-M azrui, Seyyid Said, al-Akida, Muyaka bin H a ji, Khasa b in ti Ahmad, or Sheikh Mshirazi. 4. Objective - Comparative Narrative Prepare a taped or w ritten comparison of what was happening at Fort Jesus on p a rtic u la r dates with what was happening elsewhere in East A fric a, or A fric a, at the same time.

149

5.

Objective - Persuasive Argument a. One student (or the instructor) pretends not to be interested in v is itin g Fort Jesus; others explain why s/he should do so. b. Students pretend to be Omani soldiers in the fo r t during the 1829 siege and attempt to persuade th e ir leader, Nasir bin Suleiman, to surrender ( Note: According to Nicholls, during the siege the soldiers were forced to eat the leather of th e ir shields and bought rats to eat fo r a d o lla r apiece).

6.

Objective - Explanatory Argument Prepare an extended statement explaining why the history of Fort Jesus is relevant to the study of Swahili history, culture, and/or language. These statements may be taped or w ritten and then presented in class and form the basis fo r class discussion.

7.

Objective - Analysis Based on Text Comprehension Prepare in w ritten or taped form an extended statement beginning: Ningependa kujua zaidi kuhusu. This statement should deal with topics mentioned or implied, but not explained or described in detail in the passage.

8. Objective - Grammatical Practice: Sequentials Id e n tify in this passage the instances of in fin itiv e s used as sequential s. Rewrite these sentences replacing the in fin itiv e s with -ka- sequential forms. 9. Objective - Grammatical Practice: Objects Write ten sentences each of which has two objects. 10. Objective - Vocabulary Development Use each of the following in a sentence of fiv e or more words: kuhama uhusiano

kuhamia kulinda

kufaulu kuonekana

150

wasiwasi kuzunquka

T

Mji wa Lamu

12. Mikoko, Samaki ni Maarufu Lamu

winai ama samaki, nenda Lamu.

mkoko/mi koko - namna ya mti unaomea pwani m ajini, kwa Kiingereza "mangrove trees"

Lamu, wilaya yenye visiwa na

maarufu - maalum

vitongoji kadha vinavyosambaa

kwa wingi -

toka Kaskazini na Mashariki kwa

kito n g o ji/vito n g o ji - k i j i j i

karibu kilomita 130, in a s ifik a

kusambaa - kupatikana k ila mahali

Ukitaka kununua mikoko kwa

sana kwa biashara h izi m b ili.

-in g i sana

kilomita - kwa Kiingereza "kilometer"

KHimo pia ni muhimu sana kwa watu wa Lamu, na Mpango wa Makao

kusifika - kujulikana na kuwa na maana

wa Ziwa Kenyatta, ambako jamii kilim o/vilim o - ukulima 3,500 zimepatiwa makao na S eri­ hekta - kipimo kitumiwacho Badala ya yadi za eneo kupima eneo la mahali

k a li, ni mfano mwema wa maendeleo ya kilimo w ilayani.

kuandikishwa - kuwekwa katika orodha

Karibu hekta 46,000 za mikoko kati ya hecta 50,000 z i l i -

kukata - kutumia kitu kama kisu RuTanya mti uanguke

zoandikishwa na s e r ik a li, hutumiwa kutoa amri - kutoa maagizo kwa kukata m iti h ii kwa biashara. kuzuia - kufanya jambo l i s i endelee

Kutokana na umuhimu wa mikoko s e rik a li ilit o a amri* kuzuia

Source: “Mikoko, Samaki ni Maarufu Lamu," Sauti ya Pwani, 24 June 1983, p. 3.

153

ukataji ovyo wa m iti h ii na yeyote

ukataji - kazi ya kukata

anayetaka kukata m iti h ii lazima

oyyo - b ila utaratibu

apate kib ali kwa Idara ya Mi s itu .

kib ali - kukubaliwa; ruhusa

Madhumuni yake ni kuzuia m iti h ii

Idara - Ofisi

isipurwe ovyo.

kupurwa - kukatwa ovyo (ta z . kukata na ovyo juu)

Inakisiwa kuwa kwa sasa kokisiwa - kufikiriw a kuwa sawa jamii karibu 300 hunufaika kutokunufaika - kupata faida kana na biashara ya mikoko, na kunufaishwa - kupewa faida kwamba wengi zaidi pia hunufaishwa kutokana na biashara ya m iti h ii.

afisa/m aafisa - kutoka Kiingereza ----- "o fficer"

Maafisa wa kilimo wanasema kuwa

manufaa - faida

biashara ya mikoko ingekuwa ya

kuhusika - kuwa na ujamaa na jambo/kitu fulani

manufaa zaidi kama wanaohusika kuunda - kuanza', kujenga wangeunda chama kimoja cha shirika -a shirika - -a kuungana na; -a kusaidiana pamoja

i l i kutafuta masoko zaidi ya kuuza m iti h ii katika nchi za Mashariki ya Kati.

kusafirishwa - kupelekwa (neno la kiuchumi)

Kwa sasa mikoko mingi licha (ya) - zaidi ya

zaidi toka Lamu husafirishwa kwenda kuuzwa katika nchi za Waarabu. Licha ya mikoko, Lamu pia inajulikana kwa mi situ yake, 2

ambayo m iti kama v ile MUHUHU

itokayo katika msitu wa Lungi hutumiwa kutengeneza mbao. 154

Kwa upande wa uvuvi, sehemu ijiayosifika sana ni i le kati ya

mpaka/mipaka - sehemu inayogawanya nchi na nchi nyingine

Kipini na mpaka wa Kenya na

ama - au

Somalia, sehemu ambayo huitwa

kuvulia - kuvua

Pwani Kaskazini ama "North Coast"

papa - kiumbe mkali mwenye meno makali anayeishi baharini na huweza kusikia harufu ya damu vizuri

kwa Kiingereza. Kuna vituo vitano vikubwa vya kuvulia samaki katika sehemu h ii:

Kiunga, K izin g a tin i, Faza,

Lamu na K ipini.

Samaki wanaovu-

changu - kwa Kiingereza "snapper" nguru - samaki mkubwa wa bahari mwenye rangi nyeusi mgongoni na nyeupe tumboni. Kwa Kiingereza "kingfish"

liwa katika sehemu h izi ni kama chewa - kwa Kiingereza "cod" v ile papa, changu, nguru, chewa, kiboma - kwa Kiingereza "tuna" kiboma, kamba na kaa.

Kwa jumla

Pwani Kaskazini iliv u a jumla ya tani karibu m ilioni elfu moja,

kamba - mnyama mdogo wa baha­ r in i mwenye miguu mingi na ngozi isiyo ngumu; nyama yake ni tamu sana

mia tis a na is h irin i na nane k a ti­ ka majira yaliyo p ita na kuwaletea wavuvi s h ilin g i m ilioni s ita na

kaa - mnyama wa baharini mwenye ngozi ngumu; nyama yake ni tamu sana hasa i le ya vidole vyake v iw ili vya kushikia tani - kipimo cha uzito; kutoka Kiingereza "ton"

e lfu mia tis a . Zaidi ya wananchi 500 ni wanachama wa chama cha ushirika wa wavuvi cha Pwani Kaskazini, chama

m ilioni - elfu moja X elfu moja ( kutoka Kiingereza) ushirika - hali ya kuungana na kusaidiana pamoja katika

kiitwacho North Coast Fishermen Co-operative.

Inakisiwa kwamba

k ila mwanachama hupata zaidi ya s h ilin g i 4,700 k ila mwaka kutoka kwa mapato ya chama hi k i .

pato/mapato - fedha (au faida nyingine) zinazopatikana kutoka kazi fulani

NOTES Grammatical 1. kutoa amri - (trans. "to o rd e r/d ire c t"). This is another example of a useful phrase which involves the use of kutoa followed by a noun. Other examples are discussed in fn. 3 of "Misingi ya Uandishi wa Barua Zetu" (Somo la S ita ). Examples of idioms involving kutoa are found in Mohamed, pp. 35-36, and Hollingsworth, p. 29. 2. Probably from Kikuyu muhuuhu - cypress tre e .

Maua

156

MASWALI 1.

H ili ni somo juu ya siasa ya Lamu, uchumi wa Lamu, au m iti ya Lamu?

2.

Je, wilaya ya Lamu ni kisiwa cha Lamu tu?

3.

Uende sehemu ip i ya wilaya ya Lamu i l i kupata samaki? hupatikana huko?

4.

Eleza kwa ufupi aina tatu za biashara z iliz o muhimu kwa watu wa Lamu.

5.

Je, watu wengi zaidi wa Wilaya ya Lamu ni wakataji wa mikoko, au ni wavuvi?

6.

Ukitaka kukata mikoko katika Wilaya ya Lamu ni lazima ufanye nini?

7.

U n afikiri kwamba mikoko yote ambayo hukatiwa na samaki wote ambao huvuliwa, katika Wilaya ya Lamu husafirishwa? Eleza kwa u fupi.

8.

Eleza kwa ufupi maana ya “chama cha ushirika."

9.

Maafisa wa kilimo wamesema wakataji wa mikoko waunde chama cha ushirika kwa sababu gani?

1 1

157

Samaki gani

Taja mfano mmoja.

ACTIVITIES 1. Objective - Description and Questions (Complex A c tiv ity ) Prepare a description of important economic a c tiv itie s in the part of the United States in which you were born. Present this description in class and be prepared to answer questions concerning i t . 2. Objective - Explanations and Requests fo r Explanations There is one important a c tiv ity of Lamu D is tric t which is not mentioned in this a r t ic le , u t a l i i . Imagine that you are the author of this passage and that you w ill be questioned as to why you did not discuss this topic. Prepare an explanation as to why you have chosen not to discuss this topic. In class, exchange roles with your classmates of author providing explanations and questioner requesting an explanation. 3. Objective - Discussion (Abstract Topic) Using this text as a model, describe economic a c tiv ity in another d is tr ic t in Kenya or Tanzania. In class, compare these descriptions and discuss whether as a group they present a reasonably complete and accurate picture of economic a c tiv ity in East A frica. 4. Objective - Cultural and Social Description Using this text as a model, describe another aspect of l i f e in Lamu D is tr ic t, fo r example, re lig io n , p o litic s , education, homes or food. In class, discuss how knowledge of the economy of the d is tr ic t informs these other topics. 5. Objective - Grammatical Practice: Relative Clauses Id e n tify the re la tiv e clauses in th is reading and, where possible, substitute another re la tiv e form. 6. Objective - Grammatical Practice: H ypothetical Write ten sentences using ( -nge-) hypothetical s.

158

7. Objective - Vocabulary Development Use each of the following in a sentence of fiv e or more words: kutoa amri kwa wingi kuzuia kukata kuunda licha ya ovyo manufaa

159

XT

13. Kwa Nini Nife?

“Weka juu mikono yako!”

A la s iri kabla ya jua kutua

kutua - kushuka chini; kufika chini kutoka juu

Launi Rendo alisimamisha gari lake jumba/majumba - nyumba kubwa

mbele ya jumba la Othman Omari. Alishuka akaelekea mlango wa mbele. Macho yake hayakuona mtu ye yote, ama gari lo lo te hapo karibu.

Hivyo

ama - au mpelelezi/wapelelezi - mtu anayetafu ta kujua s ir i fulani

mpelelezi alifahamu kuwa Othman Omari hakuwa amerejea katika safari

kisiwa/visiwa - nchi iliyozungukwa na maji

yake ya kisiw ani. Hata hivyo aliamua kwenda

kuamua - kusema nitafanya hi vi na si v ile

bisha hodi^ na kuzungumza na Bibi Omari, mkewe Othman Omari ambaye hapo awali a l i j i t i a ukali 3 kutoa msaada.

awali - mwanzo

na kuto-

ngazi - chombo cha kupandia kwenda juu na kutoka chini

Alizipanda ngazi saba za mlango wa mbele akafika mlangoni na. kubisha.

Mlango haukuwa

mwanya/mianya - nafasi tupu

umefungwa kabisa, ulikuwapo mwanya

kuchungulia - kutazama ndani ya kitu (kama nyumba) kwa kutumia nafasi ndogo au mwanya (ta z . juu)

ambao ulimwezesha mpelelezi

sebule - mahali pa nyumba ambapo watu hukaa wanapozungumza na wageni wao

kuchungulia ndani ya sebule pana,

Source: Ganzel, Eddie. “Sehemu ya Nne,” from “Kwa Nini Nife?" Taifa Weekly (Nairobi, Kenya), n.d.

163

maridadi, yenye v itu vya shani

maridadi — a kupendeza; - zuri sana

tupu. shani - uzuri mno Dakika nzima i l i p i t a kimya tokeo/matokeo - jambo au hali inayoletwa na jambo au hali fulani mwishowe

b ila ya matokeo la k in i masikio matulivu ya mpelelezi yalidaka sauti

-tu liv u — a taratibu ya msichana anayeugua. kudaka - kushika kitu kinachoanguka kabla h ak ijafika chini; masikio kusikia sau ti; macho kuona kitu

Rendo aliusukuma mlango kwa teke, papo hapo bastola akaiweka mkononi.

Alisimama mlangoni akitazama

sebuleni.

Kwanza alidhani hamkuwa

kuugua - kutoa sauti inayoonyesha kuwa na ugonjwa au kuumwa kusukuma - kufungua zaidi mbele kwa kutumia nguvu

na mtu lakin i baada ya ku.yazunqusha kwa teke - kwa kupiga teke macho yake mle ndani alimwona msichana bastola - bunduki ndogo amelala nyuma ya sofa refu. kudhani - k u fik ir i Msichana alikuwa akijarib u kunyanyuka lakin i maumivu yake y a li-

kuzungusha macho - kutazama huku na huku

mzuia.

sofa/masofa - kutoka Kiingereza

Rendo alimfuata akamsaidia

na kumweka k i t i n i .

Msichana alikuwa

amejeruhiwa kichwani, b ila shaka kwa risasi ya bastola.

kunyanyuka - kuinuka maumivu - hali ya kusikia vibaya kutokana na jeraha au ugonjwa

Damu zilim vuja kujeruhiwa - kutiwa jeraha na mtu au mnyama

ovyo na k u tirir ik a shingoni hadi

kuvuja - kutoa (damu) kutoka seFemu ya mwili

begani. "Ni nani wewe?"

a liu liz a ovyo - b ila utaratibu au mpango

Rendo. "Janeth, ninafanya kazi hapa," alisema msichana.

164

k u tir ir ik a - kitu cha m ajim aji, k.m. damu, kutoka kwa wingi

"Yuko wapi Bibi Omari?" "Yumo chumbani," a lijib u Janeth, "naye pia amejeruhiwa." Rendo alinyanyua macho.

kunyanyua - kuinua

Ml1kuwa mna milango kadha mle sebuleni na mmoja ulikuwa wazi kabisa.

Mpelelezi aliv u ta hatua

4

kuvuta hatua - kutembea kwa upesi -a hima — a upesi

za hima akapenya mlangoni na k u jikuta katika chumba kikubwa chenye kitanda, makabati ya nguo, meza yenye vioo v ita tu na sefu la ukutani ambalo mlango wake wa chuma ulikuwa

kukuta - kuona kitu au mtu akiwa inalTali fulani kabati/makabati - mahali pa kuwekea vitu kama chakula au nguo (kutoka Kiingereza) kioo/vioo - kitu anachotumia mtu kujiona

wazi. Bibi Omari alikuwa kwenye

sefu - chombo k iz ito kama kabati cha kuwekea v itu kama fedha; kutoka Kiingereza

zu lia amelalia ubavu wa shoto kando chuma/vyuma - kwa Kiingereza "iron ya kitanda kipana cha fu ti s ita chenye matandi ko ya kupendeza na mito kadha. Wakati a lip o fik a mlangoni

zulia/m azulia - kitu kilichoshonwa kwa kuweka chini nyumbani i l i kizuie uchafu na kifanye nyumba ipendeze ubavu/mbavu - upande wa kitu

na hakujeruhiwa bali aliuawa.

tandiko/matandiko - kitu kinachotumiwa kitandani kujifunika au k u lalia

A liath iriw a sehemu m b ili, kichwani

kuathiriwa - kupigwa ris asi

tu, mpelelezi alitambua kuwa msicha­

na kifu an i. Rendo a liire je s h a bastola yake mfukoni akarudi sebuleni. A lifuata simu iliyokuwa kwenye meza

kurejesha - kurudisha

ndogo kwenye pembe ya sebule.

A li-

kinyanyua chombo cha kusemea akazu-

kuzungusha - kufanya kitu kizunguke

ngusha nambari ya makao makuu ya

nambari - kutoka Kiingereza

u p e lelezi.

makao makuu - mahali pakuu pa kazi fu la n i, a fis i kuu ya kazi

"Upelelezi hapa, naweza

upelelezi - kazi ya mpelelezi (ta z .ju u )

kukusaidia?" "Nataka kuzungumza na Inspekta Shahib," alisema Rendo.

kusubiri - kungojea

Wakati

mkebe/mikebe - chombo kidogo cha kutunzia vitu

akimsubiri Inspekta a lito a mkebe wake wa sigara akatoa moja na

kuwashia - kufanya kitu kitoe moto kwa mtu fulani au mahali fulani

kujiwashia. "Ni nani wewe?" i l i u l i z a sauti tulivu ya Shahib. "Launi Rendo," a lijib u mpelelezi. "Nimo ndani ya nyumba ya Othman Omari.

Njoo haraka.

Mkewe ameuawa

na mtumishi wake amejeruhiwa vibaya

mtumi shi/watumi shi - mtu anayefanya kazi kwa mtu mwingine

kabisa." "Nisubiri papo hapo," alisema Inspekta Shahib, " n ita fik a punde tu ." Rendo aliiweka simu chini akamfuata Janeth.

"Waweza kuzungumza?" kuchutama - kuinama; kuwa kati kati ya kukaa na kusimama

alimuuliza akichutama kando ya msichana. Msichana a l i i t i k a kwa kichwa na kusema kwa sauti h a fifu :

"Ndio." 166

hafifu - isiyo na nguvu

"Mimi ni r a fik i wa Othman Omari," alisema Rendo.

"Itakuwa

vyema ukinieleza kwa ufupi y aliyo -

kutokea - kufanyika; kuwa

tokea hapa." Janeth alisema kama yumo usingizini: wawili.

"Waliingia magaidi

gaidi/m afaidi - mwuaji au mtu anayeiba kwa kutumia nguvu

Wote walishika bastola.

Wnoja a liin g ia chumbani na mwingine akabaki hapa.

Mori u lin i panda

kubaki - kutoondoka

nikaikim bilia simu la k in i alify a tu a

mori kupanda - kupata hasira

risasi akanijeruhi kichwani.

kufyatua ris asi - kufanya risasi itoke katika bunduki

N ili-

anguka na kupoteza fahamu kwa muda." fahamu - a k ili "Unawafahamu watu hao?" kusita - kuacha kufanya jambo kwa sababu fulani baada ya kutia nia ya kulifanya

Msichana a l i s i t a , alimeza mate akasema kwa sauti nzito:

kumeza - kufanya kitu kiondoke kinywani (unakunywa kwa kutumia kinywa) mpaka tumboni

"Siwafahamu." Rendo alishusha pumzi.

mate - majimaji ya kinywa "Ukiwaona tena utaweza kuwatambua?" kushusha pumzi - kutoa hewa ya mwili kutoka ndani

a liu liz a .

mkufu/mikufu - kitu kidogo kama kamba kinachovaliwa shingoni

"Labda," alisema msichana. "Mle ndani ya sefu la chuma mlikuwa mna nini?" a liu liz a Rendo. Janeth alisema:

"Pesa kidogo

dhahabu - kitu kama jiw e kilich o ghali sana kinachotumiwa kutengeneza vitu mbalimbali kama mikufu (ta z . ju u ), saa n.k.

na mikufu ya dhahabu ya Bibi Omari." Mpelelezi alishusha tena pumzi.

"Jaribu k u jitu liz a ," alisema, 167

kutuliza - kufanya kupumzika

"polisi iko n jia n i. punde tu ."

Watafika hapa

Alinyanyuka akaingia

chumbani. Maiti ya mkewe Othman Omari ilim sisim ua.

maiti - mwili baada ya kifo

H i kuwa kama maiti ya

kusisimua - kuwa na ajabu moyoni; kutosikia vyema

mtu a liy e hai a liy e jila z a kusudi kulaza - kufanya mtu au kitu kTTale

i l i apigwe picha kuonyesha mfano wa maiti ya kweli iliv y o .

Mkono wa kunyoosha - kufanya kitu kinyooke

shoto a liu la lia , mkono wa kulia aliunyoosha.

Mguu mmoja haukuwa na

kiatu na mwingine aliu ku n ja. dogo la damu lilimzunguka.

Bwawa

kukunja - kufanya kitu k i l i chonyooka kisinyooke

Uso wake bwawa/mabwawa - shimo lenye maji

ulikuwa mtulivu, haukuonyesha ukali wala hamaki ingawa macho yake makali

hamaki - hasira

yasiyoona kitu yalitazama juu. Rendo aliranda mle chumbani

kuranda - kutembeatembea b ila nia maalum

mikono yake ameishindilia mifukoni. Chumba killpambwa vyema sana. kadha z ilin in g 'in ia ukutani. mbili zilim vutia m pelelezi.

Picha Picha

kushindilia - kuweka kitu kwa wingi ndani ya kitu kingine kupambwa - kitu kutengenezwa kwa uzuri i l i kipendeze

Moja

ilikuwa ya Othman Omari, mtu mwenye

kuning1in ia - kushika mahali padogo kisha sehemu nyingine iwe inategemea hapo paliposhikwa

umbo nzuri na w ajihi wa kupendeza. wajihi - sura Picha nyingine ilikuwa ya mkewe. Kwenye uchago wa kitanda kilikuwapo kikabati kidogo.

uchago - upande wa kichwa k itandani Juu ya

168

kikabati hicho ilikuwapo miwani

kikab ati/vikab ati - kabati dogo

yenye vioo vinene na fremu kubwa

miwani - vioo vyenye fremu (ta z . chini) vinavyovaliwa machoni

nyeusi, aina ya miwani ya kiume. fremu - sehemu ya miwani inayozunguka vioo na inayovaliwa masikioni (kutoka Kiingereza)

Rendo a lifu a ta miwani hiyo akatoa kitambaa na ku izin g irish a.

kuzingirisha - kufanya kuzunguka k itu , kitu kingine kama ki tambaa

Aliichukua miwani akatoka nayo sebuleni.

Alimfuata msichana Janeth.

"Waifahamu miwani hii?" mdomo/mi domo - sehemu ya nje ya kinywa (ta z . juu)

a liu liz a . Msichana alinyanyua uso. Alipoiona tu miwani midomo yake

kufumbuka - kupata kufunguliwa ilifumbuka a lita k a kusema neno guno/maguno - sauti ya chini inayoonyesha kuumwa

lak in i badala yake a lito a guno a k a z ira i.

kuzirai - kupoteza fahamu (ta z. juu)

Kabla ya Launi Rendo kufanya lo lo te — na madhumuni yake y a li-

kuamsha - kufanya kuamka

kuwa kumwamsha msichana - - mvumo wa

mvumo/mivumo - sauti nzito ya nguvu kama ya upepo

king1ora cha gari la po lisi u l isikika kwa m bali.

king'ora/ving'ora - chombo kinachotoa sauti kubwa kutoka magari ya po lisi au askari

Mpelelezi a lis it a , alimtupia 5 jicho Janeth, msichana alikuwa ame-

kutupia jicho - kuangalia kutepeta - kukosa nguvu kabisa

tepeta, shingo yake i k i l a l i a mkono wa k i t i .

kusogea karibu - kuja karibu; kukaribia

Mvumo wa gari la p o lis i

u liz id i kusogea^ karibu k ila nukta. Rendo a l i i t i a miwani mfukoni akaenda

169

nukta - moja ya s itin i (1/60) ya dakika

mlango wa mbele. Gari la po lisi lilisimama barabarani.

Ndani ya gari mlikuwa

mna watu wawili tu; Inspekta Shahib na dereva ambaye pia alikuwa kachero asiye na mavazi rasmi. Dereva alib aki garini nyuma

kachero - askari anayefanya kazi kama i le ya mpelelezi (ta z . juu) b ila kuvaa vazi la kazi

ya usukani lakin i Shahib alishuka akaenda kwenye ngazi za mlango wa mbele.

Alisema:

usukani (sukani) - chombo cha duara cha kufanya gari liende

"Sikusema kuwa

niionapo sura yako maisha ya mtu huwa h a ta rin i.

Ni nani muuaji?" muuaji/wauaji - mtu anayeua

" S iju i," alisema Rendo. "Sikukutana na mtu ye yote wakati n ilip o w a s ili.

Njoo ndani ujionee

kuwasili - kufika

mwenyewe." Shahib a lita n g u lia la k in i k a tik a ti sebuleni alisimama na kumtazama msichana Janeth a liy e z ira i ki t i n i. "Huyu ndiye mtumishi wa Othman Omari," alisema Launi Rendo. "Amezirai tu.

M aiti iko chumbani."

Inspekta Shahib aliendelea hadi chumbani akapiga magoti^ kando

170

ya maiti ya msichana.

Macho yake

matulivu yaliona k ila kitu katika nukta moja tu.

Kisha alinyanyuka

akasema, "twende sebuleni Launi, bora nizungumze nawe kabla ya k u fika daktari na wataalamu wa alama

mtaalamu/wataalamu - fundi, mwenye elimu na uwezo

za vidole." alama - kitu cha kuonyesha Walitoka chumbani wakarejea sebuleni.

Inspekta Shahib alijiw eka

k itin i mbali na msichana a liy e z ir a i. "Natumai hukuqusa cho chote, Launi." Rendo a lit ik is a kichwa. "Sikugusa cho chote zaidi ya simu,"

kugusa - kushika kwa muda mfupi sana

alisema. "V izu ri," aliendelea Shahib. "Sasa nieleze yote yaliyotokea hapa, kama unayafahamu." Launi Rendo a lie le za kwa ufupi tu.

Alisema a liw a s ili saa

kumi na moja na nusu na kukuta jumba kimya.

kutumai - kutumaini; yaani, k u fik ir i kwa jambo zuri litato kea

Aliendelea kueleza jin s i

alivyoukuta mlango wazi na kuingia ndani. Alisema alimkuta msichana Janeth akijarib u kunyanyuka lakin i

171

hakuweza ndipo akamsaidia na kumweka k itin i.

"Kisha akanieleza kuwa maja-

jambazi/majambazi - mtu anayeua au kufanya u k a tili

mbazi wawili w aliingia na bastola mkononi.

Jambazi mmoja alim jeruhi

Janeth na jambazi mwingine akaingia ndani ambako alimuua mkewe Othman Omari na kuiba dhahabu zilizokuwamo ndani ya sefu l i l e la chuma.

Baada

kuiba - kuchukua kitu cha mtu mwingine kwa s ir i b ila ruhusa au haki

ya hapo msichana a l iz i r a i ." kuficha - kutoeleza kwa kutu­ mia s ir i

Rendo a lific h a kabisa habari ya miwani na ukweli kwamba msichana Janeth a liz ir a i baada ya kuiona miwani hiyo.

Hakusema hata neno

kuhusu miwani. "Na sasa Inspekta," aliendelea Rendo, "nakuomba uniruhusu O

niende zangu.

Nina kazi nyingi

zin a n is u b iri.

Ikiwa u ta n ih ita ji

kuruhusu - kutoa haki ya kufanya kitu

baadaye waweza kunipata muda wo wote." "Waweza kwenda, Launi," alisema Inspekta Shahib, "lakin i ja rib u kujiepusha - kujiondoa kujiepusha na ghasia zako zisizo na ghasia - matatizo; mambo ya ovyo (ta z . juu)

mwisho."

172

Haikuwa kazi kubwa kwa Launi Rendo kuitafuta nyumba ya Jim Noveli. A lifik a huko muda mfupi baada ya saa moja.

Jua lilishazama na giza l i l i -

kuzama - kuingia kabisa (b ila Rulcusudia) ndani ya kitu (hasa m a jin i); kutoonekana machoni au majini

ingia haraka. Nyumba yenyewe ilikuwa ndogo, chumba kimoja cha kulala na sebule finyu inayotokeza mlango wa mbele.

finyu - - embamba

Mpelelezi aliliw ek a gari pembeni akaenda mlangoni kubisha.

Alibisha

hodi kwa muda la k in i hakupata jib u . Alipoona kimya kimemzunguka alitupa macho huko na huko.

Macho

yake sababu ya giza la magharibi, hayakuweza kuona mbali.

magharibi - (hapa) jio n i; kati wa giza

wa­

Hata hivyo

aliamua kuamini kuwa hapakuwa na mtu hapo karibu. A liin g iza mkono mfukoni akatoa shada la funguo.

kuingiza - kufanya kuingia

Mlango wenyewe

haukuwa madhubuti sana.

Baada ya

kujaribu funguo mbili tatu tu a l i -

shada la funguo /mashada ya funguo - funguo kadha z iliz o fungua pamoja madhubuti - •- enye nguvu sana

pata funguo moja iliy o fa a kabisa. Aliufungua mlango akausukuma na kupenya ndani.

Alivuta hatua

k i b i r i t i / v i b i r i t i - kitu kinachotumiwa kuwasha (ta z . chi­ n i) moto

mbili akatoa k i b i r i t i chake cha

173

chuma na kukiwasha. chafu.

Sebule ilikuwa

k i b i r i t i cha chuma/ v i b i r i t i vya chuma - kitu cha chuma kinachotumiwa kama k i b i r i t i

Mpelelezi aliamua Jim a l i -

kuwa mchafu kama yeye.

kuwasha - kufanya kitu kitoe moto

Hamkuwa na v itu vingi sebu­ le n i.

Ilikuwapo seti nyekundu ya

seti - kutoka Kiingereza

sofa ambayo ilichakaa na kupayuka

kuchakaa - kuharibika

rangi.

kupayuka rangi - kutokuwa na rangi ya a s ili

Kati ilikuwapo meza ndogo

ya duara iliy o ja a mchanganyiko wa chupa tupu, glasi chafu na visahani kadha.

glasi - chombo kama b ila u ri; b ila u ri ya kizungu (kutoka Ki i ngereza)

Ukutani 1i 1iegemezwa kabati

la mbao.

kuegemeza - kuwezesha kitu kisimame bora

Rendo alivu ta hatua zaidi akaufikia mlango wa ku in g ilia chumbani.

Mlango huo haukuwa ume-

fungwa na ufunguo.

Aliusukuma

akaingia ndani. Chumba cha kulala pia hakinadhifu — a kupendeza na safi kuwa nadhifu.

Upande mmoja k i1iku-

wapo kitanda chenye matandiko y a li-

kutimka - kuachwa vibaya; ku­ tokuwa sawa (ta z . juu)

yotimka na shuka z iliz o h it a ji shuka/mashuka - tandiko kufuliwa.

Ilikuwapo meza ndogo, k i t i cha te n g a /v iti vya tenga aina ya ki t i kilichosukwa kwa majani makavu

v i t i v iw ili vya tenga na kabati ndogo la nguo. Rendo a liifu a ta meza ambayo i l i j a a makaratasi, kalamu na kichupa

174

kichupa/vichupa - chupa ndogo

wino - namna ya rangi majimaji mayotumiwa kwa kuandika au kuchora

cha wino. A liip itis h a mikono yake kwenye karatasi na kusoma k ila

kwa hima - kwa upesi maandishi kwa hima.

Hakuona stakabadhi - kipande cha karatasi kinachoonyesha kupokewa au kutolewa kwa pesa

maandishi yo yote yenye manufaa. Z i1i kuwapo stakabadhi za malipo na

malipo - pesa, fedha, au kitu chochote kinachotumiwa kwa kulipa

b ili za madeni ilikuwa wazi kuwa Jim alikuwa mbadhirifu, mpenda tamasha, mpenda maisha matamu,

b i li - karatasi yenye dai la pesa au fedha (kutoka Kiingereza)

mpenda kuramisi, mpenda kupoteza

deni/madeni - dai la pesa

pesa ovyo.

mbadhirifu/wabadhirifu - mtu anayetumia mali ovyo

Mpelelezi a lifu a ta kabati. Lilikuwa limefungwa.

mpenda/wapenda - mtu anayependa jambo/kitu/kitendo fulani

Alipenyeza

funguo zake akalifungua.

tamasha/matamasha - sherehe

Nguo

zilizokuwamo humo ndani zilimshanga-

kuramisi - kutumia mali kwa bahati

za . . . zilimshangaza na kumfanya aone kushangaza - kufanya mtu aone jambo au kitu kuwa si cha kawai da

haya, wivu kwa kutozim iliki yeye b in a fs i.

kuona haya - kuwa na chuki juu ya kitu kilich o chako

Mikono yake ilia n z a upekuzi.

wivu - hali ya kusikia vibaya kwa a j i l i ya usivyokuwa navyo

A litoa tena funguo zake akafungua kidawati kilichokuwamo humo kaba­ t i n i.

Macho yake mara moja yalidaka

kitu kilichopendeza.

Ilikuwa picha

kum iliki - kuwa na madaraka juu ya kitu binafsi - mwenyewe/wenyewe

ya msichana . . . la k in i Rendo hakuwahi

upekuzi - uchunguzi wa makosa

kuishika.

ki dawati/ vi dawati - kikabati kidogo ndani ya kabati kubwa au meza

175

"Weka juu mikono yako," i l i sema sauti n zito nyuma yake, "kisha geuka ta ra tib u u n ik a b ili.

Na

kuonya - kumpa mtu mawazo ya Ruangalia usalama wake

nakuonya u s ija rib u upumbavu wo wote. upumbavu - jambo l i s i l o la a k i l i; jambo la ujinga

Mama yako, kama una mama, huenda g akakusahau."

Madirisha— Unguja

176

NOTES

Grammatical 1. kwenda bisha hodi - kwenda here is used as an a u x ilia ry verb enabling the ku- o f kubisha to be dropped. Ashton provides other examples (p. 274). 2. k u jitia ukali - (trans. "to make oneself h o s tile /fie r c e " ) . w ith kutia include:

Expressions

kutia ufunguo - to wind up kutia moto - to ig n ite kutia gari moto - to s ta rt a car Additional expressions are found in fn . 1 o f "Naushangilia Mlima wa Kenya" (Somo la Tisa). 3. kutokutoa msaada - th is formation o f the negative in f in it iv e , ku + to + i n f i n i t i v e , is less common than the ku + to + verb stem form; however, both are acceptable. For additional examples o f negative in fin itiv e s see Ashton, pp. 279-280. A number of other kutoa expressions are given in "Naushangilia Mlima wa Kenya" (Somo la T isa ), fn . 4, "M isingi ya Uandishi wa Barua Zetu" (Somo la S ita ), fn . 3, and "Mikoko, Samaki ni Maarufu Lamu" (Somo la Kumi na M b ili) , fn . 1. 4. kuvuta hatua - (tra n s. "to walk q u ic k ly "). which kuvuta is used include:

Other expressions in

kuvuta ta sb ih i - to pray w ith a rosary (Hinnebusch, p. 257) kuvuta sigara - to smoke a cig a re tte 5. kutupa jicho/macho - (tra n s. "to cast an eye, to glance"). expression occurs in th is passage in the phrases:

This

Alimtupia jic h o Janeth - "He glanced a t Janeth" A litupa macho huku na huko - "He looked around" 6. kuzidi kusoqea - ( l i t . "to increase to approach," i . e . , "get closer and c lo s e r"). This is another example o f the use o f kuzidi as an a u x ilia ry verb. For others see fn . 5 o f "K u jip a tia Mchumba" (Somo la Nne), and fn . 4 o f "Tanzania Kabla ya Utawala wa Kigeni" (Somo la Is h ir in i na M b ili).

177

7. kupiga magoti - (tra n s. "to kneel"). For more such expressions using kupiga see fn . 9 o f "Mumbi Ahojiwa" (Somo la Tano). 8. kwenda zangu - (tra n s. "to go on my way"). used, as are: kwenda kwenda kwenda kwenda kwenda

This phrase is frequently

zako zake zetu zenu zao

Nenda zako as a command means "Go away!" 9. huenda akakusahau - (tra n s. "she may fo rg e t y o u "/"fo rg e t you as a liv in g person"). For discussion o f the huenda -ka- construction see fn. 15 o f "K u jip a tia Mchumba" (Somo la Nne).

178

MASWALI 1. Somo hi 1i ni la kueleza, kutoa h abari, kusisimua, au kutoa maoni? Unajuaje? 2. Miwani ambayo Launi Rendo aliichukua ni ya nani?

Unajuaje?

3 .Ni nani anayemwambia Launi Rendo, "Weka juu mikono yako?" Unajuaje?

4. Taja mifano m iw ili ya uwongo katika somo hi 1i . 5. Taja mifano m iw ili mitatu ya watu katika film u au vitabu wanaofanya kazi kama ile ya Launi Rendo. 6. Karibu na mwisho wa somo Launi anaiona picha ya msichana picha hiyo ni ya nani? Unajuaje?

7. Eleza kwa ufupi to fa u ti baina ya nyumba ya Othman Omari na nyumba ya Jim Noveli. 8. Eleza kwa ufupi desturi chache za Launi Rendo. 9. Ungeweza kukutana na mtu mmoja kutoka somo h i l i , ungetaka kukutana na nani?

179

ACTIVITIES

1. Objective - Point o f View in Narrative Develop a presentation o f the events in th is story beginning w ith e ith e r Janet's point o f view as she hears Launi Rendo approaching or Inspekta Shahib's point o f view as he approaches the house. 2. Objective -

F irs t Person Summarization

Prepare a summary o f the events o f th is part o f the novel as i f you were Launi Rendo w ritin g a d iary account o f these events. 3. Objective - In te ra c tio n in C risis With three o f your classmates develop a dramatization o f the events in th is sto ry. The parts to be taken are those o f Rendo, Shahib, Janet, and Jim. 4. Objective - Third Person Impersonal or Objective Summarization Take the ro le o f a jo u rn a lis t covering th is sto ry and interview your classmates who are taking the roles o f Rendo, Shahib, and Janet. Then prepare a report on the events in th is reading as they might be reported by a te le v is io n or newspaper jo u r n a lis t. (In w ritin g your report you should use jo u r n a lis tic s ty le . I t may be useful to locate reports o f crimes in Swahili newspapers and consider th e ir style as you w rite your re p o rt.) 5.

Objective - Description o f Place Describe a place your classmates a ll know (perhaps your teacher's o ffic e or your classroom) as i f i t were a place searched by Launi Rendo. Be sure to mention a ll the items he would notice.

180

6. Objective - Grammatical P ractice:

Complex Verbs

Id e n tify fiv e examples o f sentences w ith complex verbs in th is passage. Rewrite these sentences making a ffirm a tiv e sentences negative and negative sentences a ffirm a tiv e . 7. Objective - Grammatical P ractice: A u x ilia ry Verbs Write e ight sentences in which you use e ith e r kwenda or kuzidi as an a u x ilia ry verb. 8. Objective - Vocabulary Development Use each o f the follow ing in a sentence o f six or more words: k u jitia ukali kutoa msaada kuvuta hatua kupiga magoti kwenda zetu kutia gari moto kuonya kuruhusu kuiba kugusa

T

14. Mitihani ya Kiswahili

Wanafunzi— Mambrui

M itihani hutolewa na walimu k ila mwisho wa mwezi au k ip in d i au

k ip in d i/v ip in d i - sehemu ya muda

hutolewa na s e rik a li mwishorn" mwa mwaka wakati wanafunzi wanamaliza darasa au madarasa fu la n i.

Shabaha

shabaha - nia

za m itihani yote hiyo huwa n i : a) kupima kia si gani

wana­

funzi wamezingatia elimu

kuzingatia - kushika, kukumbuka

w aliyoipata madarasani, b) kupima maendeleo ya

maendeleo - h a li ya kuendelea

k ila mtoto, c) kupima kia si gani cha lugha kinachofahamika kwa watoto, d) kupima jin s i gani mtoto ataweza kujifunza lugha, e) kupima mambo y a liy o bado na yana.yOhitajika kufundishwa.

k u h ita jik a - kutakiwa

Mtoto anaweza

n in i na anashindwa mambo gani.

Source: Tuntufye, N. D. “Mitihani ya Kiswahili," in Jinsi ya Kufundisha Kiswahili. Dar es Salaam: Tanzania Publishing House, 1972, pp. 99-105.

185

1. Shabaha zote hizo, zitatuwezesha kufahamu watoto ambao wataweza kuendelea na masomo ya juu na pia zitatuwezesha kuwapa mazoezi na msaada ufaao watoto ambao wanazo shida fu la n i katika mambo fu la n i. M itihani pia inatusaidia kureke-

kurekebisha - kufanya k itu

bisha n jia zetu za kufundisha, hasa kama pana mashindano k a ti ya shule na shule. 2. M itihani m izuri haina budi kupima k ila aina ya u ju zi na kuonyesha to fa u ti zao — kusik iliz a , kuzungumza, kusoma na kuandika.

M itihani ya zamani usikivu - h a li ya k u s ik iliz a na kuelewa

haikuwa inapima usikivu na kuzu­ ngumza.

Siku h iz i jambo h i l i

linaingizwa pole pole kwa sababu mtoto anaweza kupata alama nyingi dhaifu - is iy o nguvu, uwezo

katika kuandika kumbe^ ni dhaifu sana katika kuzungumza.

Ingawa

linaonekana kuwa gumu katika shule za msingi, la k in i ni zu ri sana katika madarasa ya juu na katika

186

vyuo.

Limejaribiwa na kuonekana

lin a fa a . M itihani sh a rti ipime jambo moja kwa wakati mmoja.

s h a rti- lazima

M itihani

ifaayo ni ile inayopima, mathalan

mathalan - kwa mfano

ujenzi wa maneno na kuyaendeleza, msamiati, miundo, ufahamu, na

mwundo (muundo)/mi undo - namna k itu kilivyoundwa au kutengenewa

kadhalika kwa wakati mbali mbali na kwa n jia to fa u ti. M itihani ya lugha lazima ipime mambo yenye manufaa na yenye kufahamika kwa watoto.

Hakuna

maana kupima ujuzi wa maneno ambayo hayatatumika kamwe katika maisha ya wanafunzi.

Pia hakuna

faida kupima ufahamu kutokana na

ufahamu - kufahamu, kuelewa kwa mtu

kifungu ambacho hakihusiani na maisha ya wanafunzi.

Vifungu h iv i

vichukuliwe kutoka katika vitabu na magazeti yanayofahamika kwa wanafunzi. M itihani ni lazima ipime mambo yale yanayokusudiwa.

Kama

kuna swali la kupima kuendeleza kwa maneno, makosa mengine yasiangaliwe.

Kwa mfano mwanafunzi 187

kifungu/vifunqu - sehemu moja kamilT (k.m. ya sentensi tatu nne) ya makala au hadithi

a k ijib u : "Idara ya Habari ya Tanzania imetangaaa kwamba fcwana Waziri alikwenda Mtwa-fa kwa 4iara maalum." Makosa katika kuendeleza maneno yatiwe maanani na wala siyo herufi kubwa kwenye Tanzania na Rwana. Maswali ya m itihani yawe

herufi - alama katika a lfa b e ti RTv. 'a 1, ' b ' , 'c ’ th a b iti ,-enye maana moja pekee; b ila m b ili tatu

th a b iti na yatungwe kwa uangalifu i l i yatimize lengo lake.

Majibu

yake yawe karibu sawa haidhuru

2

swali l i l e l i l e lik iu liz w a mara

uangalifu - h a li ya kuangalia; n a li ya k u f ik ir i sana kutimiza - kufanya k itu kiwe karni1i

n yin g i, jib u liwe karibu sawa na l i l e lilito le w a s a fa ri iliy o p ita .

sa fa ri - (hapa) mara

Kwa mfano: i ) Neno la s ifa hapa ni nini?

Toa mfano mmoja.

neno la sifa/maneno ya s ifa - neno lin alo e le za habari za k itu , kwa mfano: padogo, warefu, m ifu p i, r a h is i, n.k.

i i ) Katika maneno yafuatayo, u- • piga mstari•3 chim ya

l i l e ambalo h a l i l i ngani na mengine katika matumizi.

Piga mstari

chini ya neno moja

matumizi - namna k itu kinavyotumiwa

ambalo ni sababu ya kuwa to fa u ti: SIMBA, ZURI, NYOTA, MPWA.

nyota - kama ju a ; unaweza kulona wakati wa usiku

Swali la ( i i ) ni th a b iti kwa kuwa jib u sahihi ni l i l e l i l e tu kwa wakati wote. Maswali ya mtihani yawe yale ambayo k ila mtoto ataweza kuyajibu.

Maswali mepesi na

-epesi - ra h is i

magumu yachanganywe. 3. Maswali na muda wa kujibu vipatane.^ Kadhalika vifa a

k ifa a /v ifa a - k itu

vitumikavyo v is ile te h i t i l a f u .

h i t i l a f u - ta tiz o

Kama maswali ni ya kuandika ubaoni, mbao zitoshe, karatasi za maswali zitoshe na zana

zana - chombo kichohitajiw a

nyingine ziwe ta ya ri kabla ya kuanza kuandika mtihani wenyewe. 4. Jawabu kwa mambo yote hayo ni

jawabu/majawabu - jib u

kutumia m itindo mipya ya kutunga

mtindo/mitindo - jin s i ya kufanya k itu fu la n i

maswali.

Namna ya m itihani

itategemea mambo yapimwayo, aina za maswali na majibu na namna ya kusahihisha kwake.

kusahihisha - kuyarekebisha ’(ta z. juu ) makosa

5. M itihani ya mtindo wa zamani yaani m itihani ya kueleza k i-

kiinsha -kwa kuandika makala au msha (ta z . c h in i)

insha, inapendelewa sana na

insha - makala 189

walimu kwa sababu utungaji wake

utungaji - kazi ya kutunga

ni ra h isi na inachukua muda mfupi.

M itihani ya jin s i hiyo

huwafanya wanafunzi w a fik ir i na inaonyesha wazi namna wanafunzi wanavyoweza kutumia lugha katika kujieleza kwa kuandika.

Kwa

upande mwingine, m itihani ya namna h i i , ni vigumu sana kuisahihisha kwa kuwa majibu ni mbali mbali na yanatolewa na k ila mwanafunzi kwa k a d iri anavyoelewa.

kwa k a d iri - kama; jin s i

Licha ya sababu hiyo, kuna

lic h a ya - zaidi ya

mambo mengi mno ambayo yanapimwa kwa wakati mmoja.

Mara

nyingi m itihani ya aina h ii haipimi utum iaji wa lugha kama iliv y o , b a li hupima kuhusu lugha kwa jumla.

Swali kama, "Toa

maana za maneno haya na uyatumie katika sentensi", ni mtindo wa zamani. Mtindo mpya una faida kadha: a) Jambo moja tu la ja rib iw a kwa wakati mmoja.

190

b) Jawabu ni sahihi au si s a h ih i. c) Maksi hutolewa b ila

maksi - kutoka Kiingereza

kutegemea m sahihishaji.

m sahihishaji/wasahihishaji - mtu anayesahihisha (ta z. juu)

d) Maswali ni mafupi na ni wazi. e) Mambo mengi yaweza kuulizwa katika karata s i moja tu ya m tihani. Licha ya faida hizo, kuna pia hasara zake ambaz0 kusema kwe1i

hasara- kinyume cha faida

hazishindi fa ida: i ) M itihani ya mtindo huo huchukua muda mrefu kutayarisha.

i i i ) Watoto huhimizwa kukisia kanuni - utaratibu

maj i bu. iv ) Watoto hawapewi nafasi ya k u f ik ir i na kutumia

kuzingatiwa - taz. juu kuzingatia

lugha. Ikiwa kanuni na shabaha zote za m itihani ya lugha zitazingatiw a, 191

walimu watakuwa na lazima ya kutumia mitindo mipya ya kutunga m itihani kwa a j i l i ya wanafunzi. 6. Aina za maswali zitategemea jambo unalotaka kupima.

Kwa mfano:

a) Kupima usikivu (kuto-

kutofautisha - kuonyesha to fa u ti baina ya v itu au mambo

fautisha sauti mbali m bali).

Kwa mfano:

Katika k ila swali kuna maneno matatu: a, 6, c* Kama neno a ni sawa na neno b, andika &b.

Kama

b ni sawa na c , andika be. Kama yote ni sawa, andika aba.

Kama hayafanani

kabisa, andika p.

Kama a.

ni sawa na e. andika ac.. 5

Mfano: 1) P^a.

paa

pma. ab

2 ) tua

fiua

fiua

be

3 ) de.be.

le.be.

de.be.

ac.

chati jouti

4) 5 ) lea.

lea.

lea.

p

abc

Jibu maswali yafuatayo: swali la 1) hamuli, haAuAi.

kaniL&Z

swali la 2) k.alama kalamu

kaAamu

swali la 3) n dU l

n d isi, na kadhali ka

n d lzi

192

b) Kupima miundo. c) Kupima msamiati.

Kwa mfano:

Amekwenda kwenye nyumba ya hukumu:

hukumu - neno la mwisho la haki

a. ofiiAini b . baAa.za.ni c. j'ela d. j-ikoni d) Kupima mpango wa maneno katika sentensi.

Kwa mfano:

Kukuona 8wana AIL

(Ewana ALL ati^lka. kukuona) e) Kupima matumizi ya lugha. Kwa mfano: Vi tabu v ile

a. v*ZichomnuJUwa> b. \iUlvyomvwJUm.* c . ziZivyomnLLtiuia, d . \jJJJjj yonunuLiuM•

f ) Kupima ufahamu: Maswali ya aina mbali mbali kama kuchagua toka majibu mengi yaliyotolew a, kujaza n a fa si, kumalizia

kumalizia - kufanya k itu k imalizwe

sentensi. 7. M itihani ya utungaji imependelewa na walimu.

Faida yake ni kwamba 193

twaweza kupima uwezo wa kupanga

m fu lu liz o /m ifu lu liz o - k itu kimoja kufuata kingine b ila ya kusimama

mawazo kwa m fu lu liz o , kupanga hoja na kutumia lugha waifahamuyo. Pia tunapima hati na mpango bora.

hoja - maneno ya k u th ib itis h a kuwa jambo ni sawa au kweli

Mambo hayo huwa ni magumu kuya-

hati - namna ya kuandika

sahihisha yote kwa wakati mmoja. Zipo n jia kadha ambazo m it i­ hani au mazoezi ya u tu n g a ji, yaweza kuwa msaada kwa wanafunzi. N jia hizo ni kama h iz i: a) Matumizi ya picha kwa kufanyia h a d ith i.

kufanyia hadithi - kusimulia hadithi

b) Matumizi ya v itu h a lis i na mambo muhimu ya kuandikwa yakionyeshwa. c) Kuunganisha sentensi i l i

kuunganisha - kufanya kuungana

zifanye aya.

aya - sehemu ya makala au hadithi yenye sentensi tatu nne au zaidi

d) Kupanga sentensi z iliz o changanywa i l i kupata m fululizo s a fi wa habari. e) Kuandika vifungu kutumia kinyume cha maneno fu la n i fu la n i kwa mfano: I Zikuwa aiubufU ya JumapiLL kuwa ILLkxwoa jio n i ya JumapULL

194

f ) Kujibu barua au m fululizo wa barua fu la n i fu la n i zilizo to le w a . g) Kitolewe k iin i cha h a d ith i: maj.L -- mtoni -- kuoga -mamba — kelale — mtoni — imtu — uiengi — ta.(sata. — maJjti — z-ika — mamba -- bundulU -- ku^a. Mashauri haya ni msaada tu i l i kukuwezesha uanze kutafuta n jia mbali mbali za kutunga m itihani kwa a j i l i ya kuwafaidia wanafunzi.

Maoni haya

pamoja na mifano h ii itawasaidia walimu wengi katika kubadili au kurekebisha n jia zao za kutunga m it i­ hani .

mamba - mnyama mkubwa mwenye mdomo mkubwa na mrefu na meno makali akaaye mtoni au ziwani kelele - sauti kubwa kuzika - kuweka m aiti katika shimo

NOTES

Grammatical 1. kumbe is a fre q u en tly used in te rje c tio n . in dicate surprise.

Its primary use is to

2. haidhuru (here) functions as a conjunction ("even i f , " "whether or n o t") ra th e r than as a verb. 3. kupiga mstari - (tra n s. "to draw a lin e " ) . See fn . 9 o f "Mumbi Ahojiwa" (Somo la Tano) fo r other examples o f idioms in which kupiga is used. 4. Note th a t here the " v i- " (Class 8) subject p re fix is used on the verb because the nouns maswali and muda are in d iffe re n t noun classes. 5. Since the terms used here are provided only as examples, they are not defined.

Y

196

MASWALI

1. Makala haya yameandikwa kwa wanafunzi au kwa walimu? 2. Lengo la m itihani h ii ni kupima uwezo gani wa wana­ funzi? 3. Kwa jum la, m itihani h ii ina shabaha gani?

4. Mwandishi aliandika kwamba "maswali ya m itihani yawe th a b iti na yatungwe kwa uangalifu •" Kwa n in i m lazima kufanya h iv i? 5. Aina ya m itihani itategemea n in i? Kwa sababu gani? 6. Eleza to fa u ti baina ya m itihani ya mtindo mpya na m itihani ya zamani. U n a fik iri mtindo mpya ni mzuri zaidi k ilik o mtindo wa zamani? Kwa n ini?

7. Kama ni lazima uandike m itihani kama h i i , utaandika m itihani ya mtindo gani? Eleza kwa n in i umechagua mtindo huo. 8. U n a fik iri m itihani inaweza kupima kwa kweli mambo yanayotajwa na mwandishi huyu? Eleza kwa k ifu p i. 9. U n a fik iri walimu wanaweza kuwafundisha wanafunzi b ila ya kutumia m itihani? Eleza maoni yako.

ACTIVITIES

1. Objective - C ultural Awareness Each student should id e n tify ways in which s/he would modify th is passage i f assigned to re -w rite the essay fo r American language teachers. The m odifications proposed may then be discussed in class. 2. Objective - Comprehension and Evaluation Each student should w rite an exam on th is passage follow ing the p rin c ip le s outlines on pp. 150-152. These exams may then be exchanged and w ritte n or evaluated and discussed. A lte rn a tiv e ly they could be edited and compiled by the in s tru c to r in to a quiz or examination. 3. Objective - Expressing Viewpoints on Controversial Topics Use the to p ic o f essay exams raised on pp. 151-154 as the basis fo r class discussion or debate. The debate or discussion could focus on essay exams generally or essay exams in the language class. 4. Objective - Narration Each student should compose a sto ry to be narrated in class using the words provided on p. 157. 5. Objective - Narration Each student should prepare a l i s t o f words lik e those on p. 157. These l i s t s can then be used in class as the basis fo r s to r y - te llin g sessions. 6. Objective - Grammatical P ractice: D erivative Verbs Id e n tify fiv e examples o f benefactive ( - i a , -ea) and fiv e examples o f causative (-sha, -za) verbs in th is and previous lessons. Use each verb id e n tifie d in a new sentence.

198

7. Objective - Grammatical Practice: Relative o f Manner Clauses Id e n tify fiv e instances of the -vyo- o f manner re la tiv e in th is and previous readings. Use each example found in a new sentence. 8. Objective - Vocabulary Development Use each of the fo llow ing in a sentence of fiv e or more words: haidhuru kupiga mstari kwa k a d iri mti ndo matumizi s h a rti maendeleo dhaifu

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T

15. Habari za CCM

Bendera ya Tanzania

1. CCM ni n in i ? mapinduzi - mabadiliko yanayogeuza kabisa m isingi ya maisha ya ja m ii ya watu

CCM ni k ifu p i cha Chama cha Mapinduzi. 2. Chama cha Mapinduzi ni n in i? Chama cha Mapinduzi ndicho* Chama cha siasa pekee katika Tanzania na ndicho chenye madaraka ya mwisho katika mambo yote kwa mujibu wa Katiba ya Chama.

kwa mujibu wa - kulingana na

Kwa k ifu p i,

Chama kinashika hatamu.

2

kushika hatamu - kuongoza

Hakuna shughuli yo yote ya umma ambayo chama hakihusiki.

umma - watu wote nchini kuhusika - kuwa na shughuli na jambo; kuwa na lazima ya kufanya jambo

3. Lakini Katiba ni n ini? Katiba ni misingi muhimu ya imani, makusudio, madhumuni 3 na sheria ambazo kwayo wale

imani- mambo anayoamini mtu kuwa ya kweli (hasa mambo ya d i n i , siasa)

wanaohusika hutawaliwa nayo.

makusudio - n ia , madhumuni

Source: Halimoja, Yusuf. "Maswali na majibu ya kwanza mpaka ya saba,” in Chama cha Mapinduzi Dar es Salaam: Mwangaza Publishers, 1978.

203

Kwa maneno mengine Katiba ya CCM ni m isingi muhimu inayowahusu na inayowatawala wanachama wa CCM. 4. Chama cha Mapinduzi k iliz a liw a lin i? Chama cha Mapinduzi k iliz a ­ liwa rasmi Tanzania Visiw ani, Jumamosi, Februari 5, 1977.

rasmi - -a kukubaliwa na ta ra tib u za k a zi; watu au s e rik a li n.k.

5. Chama cha Mapinduzi kimetokana na n in i? Chama cha Mapinduzi kimetokana na muungano wa vyama v iw ili

muungano - h a li ya kuungana

vilivyokomboa Tanzania - -

kukomboa - kufanya watu au nchi iwe na uhuru

TANU na ASP. 6. TANU na ASP zilikom boaje Tanzania? Ni hadithi ndefu la k in i tu ta ia n g a lia kwa k ifu p i. Hapo mwanzo Watanzania w a likuwa watu huru.

Tena Tanzania

Bara na Tanzania Visiwani ilikuw a nchi moja.

Watanza­

nia wote wakifuata aina moja

204

ya maisha — maisha ya ujamaa.

Watanzania w a li-

pendana au waliheshimiana

kuheshimiana - kutoka kuheshimu

kindugu, w a lis h irik ia n a

kindugu - kama watu walio fa m ilia moja

kufanya k a z i, na w a lim ilik i

kumi T ik i- kuwa na madaraka juu ya k itu

mali muhimu kwa pamoja. Baadaye wakatokea wageni w alio le ta utaratibu mpya wa

u ta ratibu - mpango; n jia

maisha u lio le ta h a li ya kuumizana na kunyonyana nchini Tanzania.

kuumizana-— k ila mtu kumfanyia mwingine mambo mabaya.

Watanzania

hawakupendelea uta ra tib u huu

kunyonyana - k ila mtu kuishi kwa kazi ya mwingine

mpya wa maisha u lioletw a na wageni waliodai kuwa shabaha yao ya kuja pande h iz i i l i kuwa kuleta ustaarabu.

kudai- kusema maneno ya kuwafanya watu wengine waamini jambo fu la n i ni zu ri au lenye haki

Wa­

tanzania wakainuka wakashika pinde na mi shale kuwafukuza wageni wao.

upinde/pinde - si 1aha inayotumiwa kutupia mi shale (ta z . c h in i)

Ingawa ukarimu

ni ja d i yao, Watanzania w a lilazimika kupigana na wageni wao kwa sababu ya kutokusa4

d ik i kwao

kuwa wageni w a li-

kuwa na haki yo yote ya

mshale/mi shale - silaha inayotengenezwa na kipande cha mti k ijic h o tiw a kipande k ik a li kama kisu ukarimu- kuwakaribisha na kuwasaidia wageni ja d i - desturi ya zamani i liy o endelea hadi wakati huu

kuwaonea Waafrika kwa

kuonea- kuwafanyia watu mambo yasiyo ya haki 205

k is in g iz io e ti walikuwa wanawastaarabisha.

k is in g iz io - sababu is iy o ya kwel i

Wageni wakae ti - tamko la kuonyesha shaka juu ya jambo fu la n i

wanyamazisha Watanzania kwa u k a tili usiosemeka.

Watanza­

nia walishindwa kujikomboa kwa sababu ya kukosa umoja wa nchi nzima.

kustaarabisha - kumfanya mtu kuwa na utamaduni u lio juu ya ule wake kunyamazisha - kufanya mtu aache kusema

Wakaendelea kuta-

waliwa b ila h ia r i.

Baadaye

kutosemeka - kukosa maneno ya kueleza v iz u ri jambo fu la n i

akatokea Mwalimu Ju lius Kambarage Nyerere.

Huyu akawaungakuunganisha - kufanya kuunqana

nisha Watanzania wa Tanzania Bara katika kudai uhuru kwa kutumia silaha ya umoja na amani.

Chini ya uongozi wake

uongozi - kazi ya kuongoza

ikazaliwa Tanganyika African National Union au TANU, Julai 7, 1954.

Shabaha ya kwanza

ya TANU ilikuw a kuwatayarisha Watanzania wa Tanzania Bara kwa kujitaw ala wenyewe.

Na

kibaraka/vibaraka - mtu anayewasaidia adui (watu wabaya)

ingawa watawala wa kigeni na vibaraka wao w a lile ta vipingamizi vingi Tanzania Bara i l i weza kupata uhuru wake katika mi aka saba, 1961.

Wakati huo

206

kipingam izi/vipingam izi - tendo la kuzuia jambo lis ifa n ik iw e au 1isiendelee

huo Watanzania wa Tanzania Visiwani hawakukaa kimya. Chi ni ya uongozi wa Hayati

Hayati - I'ferehemu, mtu a liye ku fa ; n jia ya kumtaja mtu huyo ni kusema "Hayati _________ "

Abeid Amani Karume, A froShirazi Party au ASP iliz a liwa hapo Februari 5, 1957 i l i ipiganie kwa amani uhuru wa Tanzania Visiwani.

Lakini

wageni hawakutaka hata kidogo kutoa uhuru kwa wananchi. Ndipo Watanzania wa Visiwani w akajipatia uhuru kwa nguvu katika Mapinduzi yaliyotokea Januari 12, 1964.

TANU na

ASP zikawa zimefanikiwa^ kukomboa Tanzania.

kufanikiwa - kupata jambo unalotaka au u n a lo h ita ji

Mwaka 1964

zika sh irikia n a kuleta Muungano wa Tanzania.

Na

zikaendelea kuongoza mapinduzi yenye shabaha ya kuinua h a li ya maisha ya k ila Mtanzania katika misingi ya haki, uhuru na usawa mpaka zilipoungana mwaka 1977.

207

7. Je, wazo la kuunganisha TANU na ASP lilito k a n a na nani? Wazo la kuunganisha TANU na ASP lilito k a n a na Baba wa Taifa na Rais wa TANU, Mwalimu Julius K. Nyerere, katika Mkutano wa Uchaguzi wa pamoja ___ , . , wa TANU na ASP u liofan yika

mkutano/mi kutano - watu kukutana“ pamoja kuzungumzia jambo fu la n i

m jin i Dar es Salaam katika Jumba la Diamond, Septemba 22, 1975 kumteua mgombea Urais

kuteua - kuchagua

kwa vyama vyote v iw ili katika uchaguzi wa Rais wa Jamhuri ya Muungano.

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208

NOTES

Grammatical 1. ndicho - th is is the agreeing w ith ndiyo, is , o f l i s t o f these

emphatic form o f the verb "to be," here chama (Class 7). One of these forms, course, very fa m ilia r. A complete forms is found on p. 235 of Hinnebusch.

2. kushika hatamu - (trans. "to seize the re in s "). Kushika is used in a number o f common expressions: kushika sheria - "to observe the law" kushika n jia - "to fo llo w a path" kushika adabu - "to be well mannered" Additional examples are found in Mohamed, p. 32. 3. kwayo - (tra n s. "by means o f i t " ) . Kwa- here is used in the sense o f "by means o f," and the -yo re fers to ka tib a . 4. kwao - is used here in the sense o f "on th e ir p a rt"; agreement is w ith kutokusadiki. 5. zikawa zimefanikiwa - (tra n s. "they had succeeded in " ) . This is another example o f a complex form where kuwa is followed by a -me- completive. These are discussed in d e ta il in fnn. 2 and 7 o f "Mumbi Ahojiwa" (Somo la Tano). This is the same type o f construction except th a t the -ka- in zikawa makes th is clause sequential.

NOTES

Cultural a. For more inform ation on p o litic a l p a rtie s in Tanzania, see the fo llow ing b ibliographies: Howell, John Bruce. Tanganyika A frican National Union: A Guide to Publications by and about TANU. Washington, D.C. : L ibra ry o f Congress, 1976. Howell, John Bruce. Zanzibar's A fro-S hirazi P arty, 1957-1977: A B ibliography. Washington, D.C.: L ibra ry o f Congress, 1978. For a more general h is to ry o f Tanzania, see: Coulson, Andrew. Tanzania: A P o litic a l Economy. Oxford: Clarendon Press, 1982. I l i f f e , John. A Modern H istory o f Tanganyika. Cambridge U niversity Press, 1979. Halimoja, Yusuf. H isto ria ya Utawala. Mwangaza Publishers, 1979.

Cambridge:

Dar es Salaam:

Also see the follow ing series of pamphlets explaining the work and goals o f TANU and the CCM: Chama cha Mapinduzi: Kipimo cha Utu. A frican P ublication House, 1980. Katiba ya TANU. 1973.

Dar es Salaam:

Idara ya Habari ya Chama, Makao Makuu,

TANU: Sheria na Madhumuni ya Chama. Mwananchi Publishing, n.d.

Dar es Salaam:

TANU: Ila n i ya Uchaguzi kwa A j i l i ya Uchaguzi wa 1975. Idara ya Habari ya Chama, Makao Makuu, n.d.

210

East

MASWALI

1.

Somo h i l i ni juu ya h is to ria , d e s tu ri, siasa, au vita ?

2.

Eleza kwa k ifu p i nia ya somo h i l i .

3.

Mwandishi anawakusudia nani wasome insha h ii?

4.

Mwandishi ametumia maswali na majibu, kwa n ini?

5.

Eleza kwa k ifu p i to fa u ti baina ya n jia ya k u jikomboa Tanzania Bara na ile ya Tanzania Visiwani.

6.

Eleza kwa k ifu p i s ifa njema za Mwalimu Nyerere zinazotajwa katika insha h i i .

7.

Eleza kwa k ifu p i to fa u ti (kama mwandishi a liv y o ieleza) baina ya maisha ya Watanzania kabla ya wa­ ka ti wa ukoloni na maisha ya Watanzania wakati wa ukoloni.

8.

Eleza kwa k ifu p i s ifa njema za Watanzania zina­ zotajwa katika insha h i i .

9.

Ungekuwa na nafasi ya kuzungumza na mwandishi wa insha h ii ungependa kumwuliza maswali gani?

ACTIVITIES

Objective:

Interview

In v ite a Tanzanian v is ito r or s p e c ia lis t to your class and ask her/him questions based on th is passage. Objective:

E xplication

Choose another p o litic a l party or organization and develop a series o f questions and answers about th a t organization follow ing the model provided by th is passage. Objective:

Abstract Argument

Argue the pros and cons o f having only one o f f ic ia l government party. Objective:

Discussion

A fte r reading the te x t, prepare fu rth e r questions on the CCM. Divide in to small groups to discuss and answer them. Objective:

Grammatical

Id e n tify a number o f proverbs which incorporate emphatic forms o f the verb "to be" ( ndivyo, ndicho, e tc .) . In small groups develop s k its using these proverbs in real l i f e s itu a tio n s . Objective:

Grammatical

Write a short n a rra tive in which you use fiv e complex verbs w ith -ka- sequentials, kuwa, and -me- or - k i forms. Objective:

Vocabulary Development

Use each o f the follow ing in a sentence: kushika adabu kushika sheria

mkutano utaratibu

uongozi mapinduzi

rasmi kwa mujibu wa

T

Matatu

16. Huduma za Matatu ni Muhimu

huduma - k a z i; msaada Waj i bu unaotekelezwa na

matatu - namna ya gari

magari ya Matatu u s a firis h a ji wa abi ria hauwezi kudunishwa.

kutekelezwa - kufanywa

Huduma

u s a firis h a ji - shughuli ya kusafirisha

h ii ni muhimu sana h iv i kwamba

a b iria - mtu anayesafiri kwa basi, matatu, motokaa, n.k.

imekuwa maarufu kwa wananchi wanaokaa sehemu za m ijin i hata

kudunishwa - kupunguziwa umuhimu

za mashambani.

maarufu - -enye maana, -a kujulikana sana

Ama kusema kw eli, mabasi ya liyoko, yawe ya makampuni ama ya

kampuni/makampuni - kutoka Kiingereza

watu b ina fsi hayawezi hata kidogo kukabiliana na idadi kubwa ya w a s a firi.

kukabiliana na - kutosha

Katika m iji mikubwa, watu

idadi - jumla

wengi huishi mbali na mahali wanapofanya ka zi, kutokana na ukosefu wa

kutokana na - kwa sababu ya

nyumba za kuishi k a ti k a ti ya m ji,

ukosefu - h a li ya kukosa

na hivyo basi hawana budi kutumia magari kwenda na kutoka ka zin i.

mabasi ya kuhudumia maeneo ya mi j i

kuhudumia - kutoa huduma (taz. juu) kwa mtu au k itu

hiyo?

eneo/maeneo - sehemu

Lakini ni m iji mingapi yenye

Isipokuwa m iji mikubwa kama

Source: Muroki, Francis. “Huduma za Matatu ni Muhimu." Kenya Leo (Nairobi, Kenya), 26 July 1983, p.6.

215

v ile N airobi, Nakuru na Mombasa, ambapo kuna mabasi ya kuwahudumia wakazi wa huko, kw inginekoj wananchi hutegemea kabisa magari ya matatu.

mkazi/wakazi - mtu anayeishi sehemu fu la n i

Na hata katika m iji hiyo,

mabasi hayo hayawezi kukabiliana na idadi ya w asafiri na ndipo yanasaidiana na matatu.

kusaidiana na - kufanya kazi pamoja na

Wakazi wa Nairobi kwa mfano, wanafahamu barabara v ile h a li iliv y o wakati kwa sababu h ii au i l e , huduma za mabasi ama za matatu zimesima-

kusimamishwa - kufanywa kusimama

mishwa kwa muda. Jio ni ya Jumatatu w iki jana, w asafiri wa mji wa Nairobi walijawa

kujawa na hofu - kupatwa na hofu (kutoka kuja)

na hofu kubwa, wakati wafanyakazi wa kampuni ya Kenya Bus Services waliposimamisha huduma zao kwa mala-

malalamiko - haja; maombi

lamiko ya kutaka wapewe usalama wanaposafirisha abiria katika sehemu mbali mbali za m ji.

Ilikuwa ni

masaa machache tu wakati wa j i o n i , la k in i idadi ya w a sa firi waliokwama

kukwama - kushindwa kuondoka

m jin i siku hiyo, haina k ifa n i.

haina k ifa n i - haina mfano

216

WAJIBU Mabasi hushindwa kabisa kuka­ bi liana na idadi ya w a s a firi.

Ni

kwa sababu h ii na nyingine n y in g i, ambapo huduma za magari ya matatu ni muhimu sana huku n chini. I l i kutekeleza wajibu wake vyema, ilikuw a ni lazima magari haya yazingatie utaratibu maalum wa u s a firis h a ji wa a b iria .

kutekeleza - kufanya kuwa kami1i kuzingatia - kufuata

Ilikuwa

ni lazima kuwe na magari fu la n i yanayohudumia sehemu fu la n i na kuwachukua a b iria wanaoelekea sehemu fu la n i kutoka kituo fu la n i. Hebu f i k i r i a ingekuwa vi pi ikiwa magari yote ya matatu yange-

hebu - neno la kumvuta mtu atazame au a s ik iliz e

kuwa yanasimama mahali pamoja na k ila mwenye matatu amepaaza sauti kueleza ni wapi gari lake linaelekea. Ama wewe a b iria kwenda kwa k ila gari na kuuliza laelekea wapi! Ni kwa sababu h ii ambapo chama cha wenye matatu, yaani Matatu Vehicles Owners Association,

217

kupaaza sauti - kutoa sauti kwa nguvu

kiliundw a.

I l i kushirikisha

huduma za magari ya matatu kote n c h in i, chama hicho kina halmashauri kuu, yenye makao yake makuu m jini

kushirikisha - kuwezesha v itu au watu katika kufanya jambo fu la n i pamoja halmashauri - kikundi cha watu maalumu wanaoongoza jambo fu la n i

N airo b i. Kulingana na habari z iliz o to lewa na mwenyekiti wa chama hicho humu nchini Bw. Joseph Mwaura Nderi, kuna matawi 79 kote katika jam huri,

tawi/matawi - sehemu ndogo ya kikundi (k.m. halmashauri)

ambapo 30 ka ti yake yako m jini N a iro b i. Katika k ila taw i, kuna maafis a wasimamizi waliochaguliwa, kama v ile mwenyekiti, mwandishi, katibu mtendaji

na kadhalika.

kuwasilisha - kuwezesha jambo kufika mahali

Maafisa hao pendekezo/mapendekezo - maoni

huwasilisha malalamiko na mapendekuandamana na - kuja pamoja na

kezo kwa makao makuu. Akihojiwa na Kenya Lea, Bw. N deri, ambaye aliandamana na katibu

kati bu (m tendaji) / makati bu (w atendaji) - mtu anayeongoza kazi zote za o fis i

mkuu wa chama hicho Bw. Charles

kuanzishwa - kuundwa

K inyanjui, alisema kwamba shabaha

msongamano/misongamano h a li ya watu au v itu kuwa vin gi katika mahali padogo

ya kuanzishwa kwa chama hicho ni kupunguza msongamano wa a b iria katika magari ya uchukuzi, kuona

218

uchukuzi - kazi ya k u s a firisha v itu au watu

kwamba magari hayo hayaendi kasi k u p itia k ia s i, kuhakikisha kwamba magari yote yanafaa kuwa barabarani na yana bima ya a b iria . "Jambo h i l i pia lim esaidia kupunguza a ja li za matatu," akadai Bw. Nderi, akiongeza kuwa wanachama

kuhakikisha - kuonyesha au kusema kuwa k itu ni kweli kabisa bima - mpango wa kulipa fedha katika kampuni (ta z. juu) i l i hasara ikito ke a wale waliolipwa watamlipa yule a liy e lip a a ja li - tokeo au jambo baya lito k a lo ghafula

wanapasa kuzingatia k ik a m ilifu k ik a m ilifu - v iz u ri kabisa masharti ya chama.

Jambo jin g in e

linalotekelezwa na chama hi ki ni kuona kwamba wenye magari hawaongezi

sharti/m asharti - sheria, kanuni nauli ada unayolipa kwa a j i l i ya sa fa ri

nauli wakati wowote wapendavyo. Nilipomwuliza basi ni kwa n in i ilid a iw a h iv i majuzi kwamba magari

majuzi - siku chache z iliz o ­ p ita mapumziko - muda wa kupumzika

fu la n i ya matatu yaliongeza nauli wakati wa mapumziko ya Pasaka, ama

Pasaka - sikukuu ya K ik ris to ya kurudi kwa Jesu kutoka katika k ifo

siku kuu nyingine z iliz o p ita , Bw. Nderi a lijib u kwa haraka kwamba madai

kutoa m wito/m iito - kuwaomba watu wafanye jambo

hayo hayakuthibitishwa kwani chama chake k ilito a mwito kwa a b iria w alio-

kutendewa - kufanyiwa jambo

tendewa hivyo, wafike a fis in i mwake

stakabadhi - kipande cha karatasi kinachoonyesha kupokewa au kutokwa kwa pesa

na stakabadhi zao, na wangerudishiwa pesa zaidi walizotozwa.

kutozwa - kufanywa kutoa Kila tawi la chama hicho,

219

limepewa mahali pa kusimamisha magari yake na baraza la mji wa N airobi.

Kila motokaa ina kibandiko

cha tawi lake ambacho hununuliwa sh. 40 na kubandikwa kwenye kioo cha mbele cha gari hi 1o. sh.

baraza - halmashauri (ta z. juu) kibandiko/vibandiko - kikara ta si kidogo chenye maandishi kinachowekwa kwenye kioo cha gari au mahali pengine

Pia hulipa

10 k ila siku, ambazo wenyewe

h u z iita za "kiwanja".

kubandika - kuwezesha k itu kishike

Kutokana na kibandiko hi k i , gari l i s i l o la tawi fu la n i haliwezi kwenda kuanza kuchukua a b iria mahali popote.

Linapasa kufuata la in i na

kubeba a b iria wakati wake unapowadia. Kuna watu w a lio a jiriw a kusi-

la in i - kutoka Kiingereza kuwadia - kufika kuajiriw a - kupewa kazi ya mshahara

mamia shughuli hiyo na m jin i Nairobi wengi wao huvalia makoti yenye rangi ya k ija n i k ib ic h i.

Kutokana na

koti/m akoti - kutoka Kiingereza rangi ya k ija n i k ib ic h i rangi ya majani

uta ra tib u huu wa kupanga la in i, hata magari yasiokuwa mazuri sana, ambayo yangeweza kupuuzwa na a b iria , hupata haki yake. "M safiri hana budi kuingia ndani ya gari a liy o ip a ta kwenye la in i hata kama haipendi, la, sivyo

220

kupuuzwa - kuchukiwa

ata su b iri hadi uwadie wakati wa ile aipendayo," akaniambia Bw. Vincent M b illi wa tawi la Buruburu.

Madirisha— Unguja 221

NOTES Grammatical 1. kwinqineko - (tra n s. "elsewhere"). The -in g in e -o combination usually indicates "something else s im ila r." See Ashton, p. 185, fo r additional examples. 2. katibu mtendaji - (trans. "acting s e cre ta ry"). M tendaji, or "one who a c ts ," provides an example o f one way nouns are made from verbs. The verb is -tenda, m- is the Class 1 p re fix , - j i is added as a s u ffix . Examples:

kucheza kushona kupigana kusema

mchezaji mshonaji mpiganaji msemaji

See also Bennett, pp. 267-268.

Cultural a. Matatu - These vehicles may be vans o f various types or small pick-ups w ith cabs on the back. There are various fo lk etymologies concerning the o rig in o f the word it s e lf . Some say the o rig in a l fare was "three coins"; others say a matatu always has room fo r "three more passengers."

222

MASWALI

1.

Nani h u s a firi kwa matatu?

2.

Mwandishi a n a fik ir i matatu ni muhimu au siyo?

3.

A b iria wanaosafiri kwa matatu wanakaa katika sehemu gani za Kenya?

4.

Wafanyakazi wa mabasi walisimamisha kazi kwa malalamiko gani?

5.

Wakati huo, w asafiri walifanya n ini?

6.

Kwa n in i ni lazima matatu haya yazingatie u ta ratibu maalum wa u s a firis h a ji wa abiria?

7.

Kama wewe ni m sa firi huko Kenya, u ta s a firi kwa n jia gani?

8.

Eleza kuhusu Matatu Vehicles Owners Association. Eleza utaratibu wake na maafisa wake. Chama h ik i kina shabaha gani?

9.

Eleza mbona hakuna matatu huku Amerika. kwa n jia gani?

223

Kwa nini?

Wamerika wanasafiri

ACTIVITIES 1. Objective - Interviewing In v ite a group o f Kenyans or Americans who have liv e d in Kenya to your class and ask them about experiences they have had in "matatus." 2. Objective - Presenting a Point o f View Id e n tify a time o f day or locale in your c ity which might b e nefit from matatu service. Explain in a class presentation why you th in k th is service might be useful in the context you have id e n tifie d . 3. Objective - Making a Claim Develop a s k it in which passengers are overcharged by a matatu d riv e r and then present th e ir receipts to the Matatu Vehicle Owners Association fo r reimbursement. 4. Objective - Explaining One's Own Culture Choose an American c ity and explain the public transportation system in th a t c ity to an imagined Kenyan audience. 5. Objective - W riting in D iffe re n t Styles Using th is a r tic le as an example, divide in to small groups to discuss and w rite a rtic le s fo r a class newsletter. 6. Objective - Grammatical Practice: Nouns Derived from Verbs Id e n tify ten Class 1 nouns derived from verbs in the previous lessons and use each in a sentence. 7. Objective - Grammatical Practice: Nouns Derived from Verbs Id e n tify ten non-Class 1 nouns derived from verbs in the previous lessons and use each in a sentence. 8. Objective - Grammatical Practice: Adverbial Use o f Class 7 P re fix Use each o f the follow ing in a sentence o f fiv e or more words: k ik a m ilifu kibinadamu kindugu

kibeberu kiinsha

224

1 v

17. Asili ya Waswahili na Kiswahili Chenyewe

>

t 1'.* •'C'"

-r.

X T 'A

£» r s -

j t j5) .

i t

-<£

-^

v ^ ' •• - ^ * 23.— , _ , -4>

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sS r

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Waswahi1i ni kundi moja kuto­ kana na makundi ya K ia frik a .

Na

kundi h i l i ni katika Wabantu;^ Wabantu ambao waliwatoa Waswahili kutoka shina au a s ili ni Kongo-Kordifanian. Hawa ndio kundi la mwanzo laloanza

a

2

kutoka wale ambao waitwa ni Waswahili sasa.

Hawa wakawatoa Niger-Kongo.

Na Niger-Kongo wakawazaa Benue-Kongo. Benue-Kongo wakawazaa Bantoid.

Na

Bantoid wakawazaa Wabantu. Sasa hapa n d ilo kundi ambalo 3 lalotoa Waswahili. Haya tuwatazame hawa Wabantu ambao tumewakusanya na

kukusanya - kuweka v itu au watu pamoja

tumejua ni makundi mangapi; na katika sehemu gani na gani.

Katika mwambao

wa Kenya na Tanzania Wabantu

mwambao/miambao - pwani; sehemu ya nchi iliy o karibu na bahari

walioko: Source: “Asili ya Waswahili na Kiswahili Chenyewe," Sheikh Ahmed Nabhany, 19 July 1983, Malindi, Kanya. Transcribed by Ann Biersteker and May Balisidya.

227

Waswahili

Wataveta

Wataita

Wadigo

Wapokomo

Wagiriama

Wapare

Wadoe

Wakwere

Wakamai

Wasagala

Wavidunda

(Wali)1unguru

Wakutu

Washambaa

Wabondei

Wangulu

Wazaramu

W arufiji

Wazigua

Hawa ni ambao wako upande wa Tanzania na Kenya katika mwambao. Katika bara ya Kenya na Tanzania wale Wabantu n i: Wakikuyu

Waembu

Warneru

Watharaka

Wakamba

Segeju

Gusii

Kuria

Shashi

Zanaki

Nguruimi

Ikoma

Chaga

Gweno

Hawa ni kundi moja ambalo lin a is h i baina ya Kenya na Tanzania, la k in i katika bara yake.

Na kundi lin g in e

lik o katika Tanzania ya k a ti.

Hawa

228

ni Wabantu: Gogo

Kaguru

Iramba

Isanzu

Lambi

Nyaturu

Rangi

Mbongwe

H ili ni kundi la ta tu h ilo ambalo ni Wabantu.

Sasa katika shanga ya

Tanzania ( "Shanga"ni pande moja katika sehemu za ulimwengu.

Kuna

"kibula," ni tamko la Kiarabu la k in i kwa Kisw ahili Kibantu ni "manga" na "shanga" ni nyuma. Na kuna'hiuwao" na kuna 'totweyo." Maanake kuna "maghari bi" na"mashari k i.") hapa ni shanga, nyuma.

Sasa Wabantu,

kundi h i l i kuna: Pogoro

Ndamba

Ndengereko

Matumbi

Ngindo

Mbunga

Yao

Mwera

Machinga

Makonde

Gonga

Nguni

Matengo

Nyasa

Makua

Ndendeuli

Ndonde

229

tamko/matamko- neno lin a lo seniwa (hapa)

H ili ni katika kundi la nne la Wabantu.

Katika kundi la tano

ambalo lin a is h i kando ya mi to katika Wabantu: Gigi ( O iji)

Gita

Kwere

Vinza

Kara

Subi

Zinza

Hangaza

Haya

Luhya

Rwanda

Sian

Rundi

Gisu

Kiga

Kenyi

Toro

Nyoro

Sese

Nkule

Soga

Ganda

Katika kundi la s ita ambalo lin a is h i shanga ya bara ya A frika kuna: Lungu

Ruwanga

Temwe

Fipa

Mambwe

Ndali

Wanda

Namwanga

Nyiha

Safwa

M aii1a

Lambya

Sangu

Nyakusa

230

Hehe

Kinga

Bena

Pangwa

Ki si

Wanji

Kundi la saba lin a is h i katika mtweo wa Tanzania — jua la kutwa —

mtweo (Kiamu) - machweo, magharibi

upande wa Tanzania: Tongwe

Sukuma

Bende

Sumbwa

Holoholo

Nyamwezi

Mbungu

Kongo

jua la kutwa (Kiamu) - jua la kuchwa; jua lin a p o is h ia , magharibi

Kibo H ili ni la saba, katika kundi la Wabantu.

Kundi la nane ni katika

mi lima ambayo iko Ruwenzori.

Hawa

ni makabila m a w ili: Konjo na Amba. Hawa ndio wale Wabantu ambao wanakutana na Waswahili kuwa wao Waswahili ni kundi moja au sehemu moja katika ya haya n a liyo yataja.

4

Na v ip i wasiomaliza — v ip i kuhusiana - kuwa na uhusiano

wanahusiana katika maneno yao na kuungana yale maneno —

ikawa mpaka

hawa watakuwa wao ni kundi moja maanake - maana yake

(maanake Wabantu wote ni kundi

231

moja)? Kitu gani ambacho chaliwa5 fanza hawa Wabantu kuwa wote (tumewataja ni kabila mbali mbali na sehemu mbali mbali) kisha wakawa wote wanaoitwa Wabantu wako pahali pamoja na ni watu wa moja lugha yao yaoana, w a sikiliza n a , waweza

k u sikiliza n a - mtu kumwelewa mtu mwingine

kufahamiana, isipokuwa yako maneno machache tu yako h i t i l a f u ? Haya»

kufahamiana - mtu kumfahamu mtu mwingine

uhusiano wao sasa; tu ta ta ja baadhi au sehemu ya h iz i lugha t u lio nazo

h it ila f u - to fa u ti

s is i hapa katika Kenya. Sasa, tuna K isw ahili ambacho ni wastani.

Kinatumika kwa sababu

ya kueleana watu wote wa ndimi zote

Kisw ahili ambacho ni wastani namna ya Kisw ahili ambacho kinatumiwa katika shule, s e rik a li n.k.

au lafudhi zote, au lahaja zote.

kutumi ka - kuweza kutumiwa

Sasa, hi ki ndicho cha kuweza

u lim i/ndim i - lugha

kukianzia iwe kama ufunguo wa

lafudhi - jin s i ya kusema lugha

kuweza kuelezea ile to fa u ti ya lugha za Kibantu.

Sasa tu kito ka

hapo tuna Kingozi-Kingozi ndio

lahaja - aina to fa u ti za lu ­ gha katika lugha yenye a s i­ l i moja shina - (ta z. juu katika somo) ■r r t a s ili

shina la lugha ya K isw ahili au mama wa lugha ya K isw ahili ambayo kisa yalipambajika au valisambaa

kisa - kisha, baada.ye kusambaa - kuenea k ila mahali

ikazaa ndimi zote z ile ambazo twazijua s is i ni kumi na tano. 232

NOTES Grammatical 1. Note th a t th is passage is based on a tra n s c rip tio n . Our punctuation here is based on pausing and phrasing as well as on stru ctu re . We urge you to lis te n to the tape before reading th is passage. 2. Laloanza - th is is the Kiamu form o f lililo a n z a ; see also fnn. 3-5. 3. la lo to a - th is is the Kiamu form o f 1i 1i 1otoa. 4. Naliyoyataja - th is is the Kiamu form o f n iliy o y a ta ja . 5. Chaliwafanza - th is is the Kiamu form o f kiliw a fa n ya .

C ultural a. For more inform ation on th is to p ic , see: Chiraghdin, Shihabuddin, na Mnyampala, Mathias E. H is to ria ya K isw ah ili. N airobi: Oxford U niversity 1977. Nurse, Derek, and Spear, Thomas. The S w ahili: Reconstructing the History and Language o f an A frican Society. Philadelphia: U niversity o f Pennsylvania Press, 1985. W hiteley, W. H. ed. Language in Kenya. Oxford U niversity Press, 1974.

N airobi:

Whiteley, W. H. S w ahili: The Rise o f a National Language. London: Methuen, 1969.

233

MASWALI

1.

Somo h i l i linaeleza habari ya watu au habari ya lugha?

2.

Lengo la hotuba ni kueleza mambo gani?

3.

Sheikh Nabhany

4.

Waswahili w alitoka katika makundi gani ya Waafrika?

5.

Wabantu ni kabila moja au zaidi? Wabantu wanaokaa mwambao wa A frika ya Mashariki ni nani?

6.

Kuna h it ila f u nyingi baina ya lugha za Wabantu?

7.

Nabhany a lita ja makundi mangapi ya Wabantu? Taja k ila kundi, linakaa wapi, kisha toa mfano wa kabila moja la k ila kundi.

8.

Kabla ya kusoma hotuba h i i , u l i f i k i r i n in i kuhusu a s ili za Waswahili? Umepata habari mpya kutoka katika somo h i l i? Toa mfano au mifano.

9.

Hapa Amerika kuna makabila mengi. ta ja lugha zao.

anazungumza kuhusu sehemu gani ya Afrika?

1 I

234

Eleza y a lito k a wapi, na

ACTIVITIES 1. Objective - Interviewing Interview in Swahili an East A frican speaker of a Bantu language other than Swahili concerning words th a t language shares with Swahili. Then discuss with your classmates and teachers which o f these terms are lik e ly o f common Bantu o rig in and which are lik e ly to have been borrowed. 2. Objective - Explanatory Techniques In th is speech Sheikh Nabhany uses a number of techniques to make his explanation more comprehensible. Id e n tify these and discuss them w ith your classmates. 3. Objective - Explanatory Techniques Develop fo r class presentation an explanation o f some aspect o f a to p ic in your area o f expertise. Use some o f the techniques you id e n tifie d in A c tiv ity 2 in your presentation. 4. Objective - Understanding o f Languages and People o f East A frica Id e n tify a group o f people mentioned in th is speech about which you know l i t t l e or nothing. Find out exactly where they liv e , what the primary economic a c tiv itie s o f the group are, something about th e ir h is to ry , etc. Then develop a b rie f class presentation based on your research. 5. Objective - Expanding Information Id e n tify what more you would lik e to know about th is to p ic . Develop a series o f questions you would lik e to ask and then discuss these w ith your teacher and classmates. 6. Objective - Grammatical Practice: Reciprocal Verbs Id e n tify ten reciprocal ( - ana) verbs used in th is and previous lessons and use each in a sentence o f s ix or more words.

235

7. Objective - Grammatical Practice:

S tative Verbs

Id e n tify ten s ta tiv e ( - ik a , -eka) verbs used in th is and previous lessons and use each in a sentence o f six or more words. 8. Objective - Vocabulary Development Write an essay in which you use a ll o f the fo llow ing: kukusanya kusambaa kuajiriw a kutoa mwito a ja li a b iria maarufu nauli

236

^

18. Kunguni Ageuka Mzuka!

Nyumba— Unguja

kunguni - mdudu anayekunywa damu ya watu

Baada ya kufanya mipango na kuwanyonya damu na kuwaua vijana

mzuka/mizuka - mtu ambaye amerudi kutoka kaburini

m w i t i na kuchukua vichwa vyao kwa uchunguzi

wake maaZum, Vn.

kgaxd aZihamiAhia uchunguzi

uchunguzi - kazi ya kutafuta jambo lis ilo ju lik a n a au kweli ya jambo fu la n i

wxfee

kuhamishia - kufanya kuhamia

katika ICUiwa cha Siksii ambako amemweka mfanyakazi atinde. mafiicho hayo.

wake tmoja

ficho/m aficho - mahali pa kuishi pa s i r i

Kwa kuwapa

kunguni tzzi toko, kwenye. ubongo

te zi - kwa Kiingereza "gland"; Fapa, the p itu ita r y gland

wa

ubongo (pia bongo/mabongo) mahali inapotoka a k ili

watu atiowaua pamoja na damu yao aliyoihifiadhi katika machupa

kuhifadhi - kuweka katika mahali pa salama

makubuxi, dakta/u. hayo aJLi^anikiwa kumgeuza kungani mkubun

wa kawaida kuwa

chupa/chupa (pia machupa)chombo cha k u tilia v itu hasa vya m ajim aji; k.m. chupa ya maziwa, chupa ya soda.

wa k a t u h a — kama mende

( kombamuiiko)! t

kufanikiwa - kushinda Marko, baada ya kuachwa na

kutisha - kufanya mtu/mnyama kuwa na woga

daktari amefungiwa katika l i l e

mende au kombamwi ko - mdudu asiyeweza kuruka anayekaa mahali pachafu penye jo to

pango huko S ik r i, b ila kushuku lo lo te , a liru d i pale palipokuwa na

pango/mapango - sehemu tupu ndani ya jiw e kubwa au mti

sanduku la uchunguzi na kuanza kumwangalia yule kunguni ambaye

Source: Chambati, O. A. "Kunguni Ageuka Mzuka!" from “Kisiwa cha Sikri." Taifa Weekly (Nairobi, Kenya), 30 November 1974, p. 14.

239

daktari alimpanga jin a la " S ik r i" ,

kushuku - kuwa na mashaka na mtu au k itu fu la n i

jin a la kisiwa k ile . A1imkuta kunguni yule akiendelea kufyonza damu katika ule

sanduku/masanduku - chombo chenye mahali pa kuwekea v itu

mkono wa bandia uliotengenezwa na daktari kwa mpira.

A lifanya h iv i

kupanga jin a - kupa mtu au k itu jin a

kwa muda wa dakika kumi, halafu alikwenda haja* na kulala kwa muda

kukuta - mtu kufika mahali penye k itu anachokitaka

wa saa moja.

kufyonza - kuvuta kwa midomo

Ni wakati huo wa

kulala kwake Marko ndipo m iujiza

bandia - k itu cha kufanana tu si cha kweli

mikubwa ilikuw a ik ifa n y ik a . Marko alistaajabu kuona kuwa wakati huo wa kulala kwake kunguni

kwenda haja - kutoa uchafu mtu akienda chooni

yule alikuwa akikua k iw iliw ili chake.

Ilip o fik a saa kumi a la s ir i,

mwujiza/miujiza - jambo la ajabu

kunguni huyo alikuwa mkubwa kama kuku!

kustaajabu - kuona ajabu Wakati huo alikuwa amekwisha

kunywa chupa m b ili za damu.

kiwi 1iw i1i / v i w i l i w i l i sehemu ya mwili ambayo siyo miguu wala kichwa

Ni

wakati huo ambapo Marko a lip a ta k itis h o kikubwa, kwani k ila a lip o -

k itis h o /v itis h o - k itu au jambo la kutia woga

ka rib ia l i l e sanduku, kunguni huyo

kasi - upesi

a lim jia kasi kama anataka kumfukuza

kufukuza - kujaribu kukamata

au kuvunja k ile kioo cha l i l e sanduku.

kioo/vioo - d irish a lin a tengenezwa na kioo

Macho ya kunguni yule

240

sasa yaliweza kuonekana wazi. Yalikuwa mekundu na yenye vimetameta v in g i.

kimetameta/vimetameta - k itu kinachotoatoa mwangaza

Kunguni huyo

alimwangalia Marko na kuinua mkono wake kuonyesha pale penye bongo/mabongo - mahali inapotoka a k ili (ta z . juu ubongo)

chupa, halafu penye mkono. Katika bongo lake, Marko a lis ik ia sauti ambayo alikuwa na hakika ilito k a kwa yule kunguni ikimwambia:

"Marko nasikia njaa

sana na damu imekwisha.

mtambo wa barafu - chombo kinachofanya vyakula viwe b a rid i

Fanya

haraka ukaniletee damu iliy o kwenye mtambo wa barafu. kukua haraka, Marko.

Nataka

Nina kazi

kwa niaba ya - badala ya

nyingi na wajibu mkubwa wa kufanya

kupandisha hasira - kuwa m kali; kupata hasira (ta z. c h in i)

kwa niaba ya kunguni wenzangu. hasira - u kali Hivyo fanya haraka uniletee damu. kulea - kufanya kazi ya mzazi yaani kumlisha mtoto, kumfundisha, n.k.

Marko, kabla hujaipandisha hasira 2 yangu, nikasahau kuwa wewe ndiwe

kutunza - kuweka katika h a li ya usalama

aliyeachwa na daktari unilee na

njozi - mambo unayoyaona u s in g iz in i

kunitunza." UVUTANO

kujiona - kuona kuwa unafanya k itu b ila ya kujua

Marko, akiwa kama mtu a liy e katika n jo z i, a lijio n a a k i t i i

k u tii - kukubali kufuata au kufanya jambo unaloambiwa

amri ya sauti ile .

amri - maagizo

Na b ila

241

kukawia, alikwenda moja kwa moja

kukawia - kuchelewa

hadi kwenye mashine ya barafu, na

mashine ya barafu - mtambo wa barafu (ta z. juu)

mikono yake ikifanya kazi kama mashine - kutoka Kiingereza "machine"

mashine, na kama si yake, iliin u a chupa na kuipeleka pale penye i 1e mashine. Mikono yake iliondoa ile

awali - mwanzo

chupa ya awali badala yake akaweka ile yenye damu.

A lipom aliza hayo, uvutano - nguvu ya a s ili inayovuta

aliona akivutwa na uvutano ambao ulimsukuma mbele na kuzunguka hadi

kusukuma - kutumia nguvu kupeleka k itu mbele

pale alipokuwa yule kunguni. A lis ik ia sauti yake ikisema bongoni kama inayozungumza na yule kunguni na kumwambia:

kutimiza - kufanya kama maagizo unayopewa yanavyotaka

"Nimetimiza

amri yako S ik r i, je una jin g in e unalotaka, mfalme wangu?" A lis ik ia ile sauti ya kunguni ikimsemesha tena bongoni.

kusemesha - kufanya kusema

"Vema Marko, ahsante, la k in i ufahamu kuwa nina njaa sana na nataka kukua haraka, hivyo usiondoke penye chupa.

Nataka uwe ukiangalia

chupa hiyo na ik iis h a uende haraka 3

kuniletea ingine. Marko.

mfalme/wafalme - mtawala mwanamume anayechaguliwa kutoka fa m ilia yake tu

Nataka kukua,

Umesikia?" 242

BONGONI Marko a lis ik ia sauti yake tena kwenye bongo ikim jib u S ik ri: "Nimesikia mtukufu." Kunguni huyo alianza kunywa damu, la k in i Marko a l i j i s i k i a bado akiwa chini ya ule uvutano, ambao hakuweza kuuelewa u lifa n y ik a vi pi

kufanyika - kutengenezeka

hata ukamtawala a k ili na k iw iliw ili

v ip i — j e ; kwa jin s i gani

chake chote.

Isipokuwa k itu kimoja

alifahamu, na kusikia sauti yake ya juu ik ik a r ir i bongoni mwake:

k u k a riri - kusema tena

"Ni

lazima afuate amri ya sauti ile iliyokuwa ikimsemesha bongoni mwake." Kwa muda wa saa nne kutoka saa kumi, mpaka saa m b ili jio n i, Marko aliendelea kutunza chupa ile fahamu - a k ili

ya damu b ila ya fahamu yake, k ila ilipokw isha akachukua ingine mpaka mwishowe damu yote iliyokuwa kwenye

barafu - hapa: mtambo wa barafu (ta z. juu)

barafu ilik w is h a . Wakati huo kunguni a lip o fyonza damu ya mwisho, alikwenda haja, kisha akamwangalia Marko na mara Marko, b ila kujua, aliacha 243

kuangalia ile chupa akainua kichwa na kumwangalia yule kunguni. A lis ik ia ile sauti ikisema tena:

"Marko najua damu imekwisha.

Lakini si k itu , nitapumzika kidogo na wewe sasa waweza kwenda k u la ." Kunguni huyo alipom aliza hayo alikwenda moja kwa moja hadi kwenye pembe moja ya l i l e sanduku na akalala. kuamriwa - kupewa amri (ta z. juu)

Marko, kama alivyoamriwa, a lito k a kwenye chumba hicho na kwenda stoo, akachukua vyakula akaingia jik o n i kupika.

stoo - sehemu ya nyumba ya kuwekea vyombo au vyakula (kutoka Kiingereza)

K ilip o iv a

kuiva - kuwa ta y a ri kuliwa

alipakua na kula. Alipomaliza a lis a fis h a

kupakuwa (kupakua) - kutoa chakula kutoka chombo cha kupikia na kutia katika chombo cha ku lia

sahani na masufuria akayarudisha kabatini na kutoka kwenda tena kumwangalia yule kunguni. Ingawa fahamu zake sasa zilikuw a zimemrudia, na alitambua kunguni S ik ri

kuwa yule

alikuwa hatari

kwa maisha ya wanadamu, hakuwa na pengine pa kwenda.

Alikumbuka motaboti - mashua; kutoka Kiingereza "motorboat"

kuwa daktari alimwambia kuwa k u likuwako motaboti nje ya pango l i l e . 244

MLANGO Na ingawa daktari pia a li sahau kumfundi sha kuiendesha, aliamua ku ita fu ta motaboti hiyo,

kuendesha - kufanya k itu kama g a ri, motaboti, motokaa n.k. kiende

i l i atoroke mahali pale.

kuamua - kukata shauri

Moyoni

alikuwa akimcha yule kunguni na

kucha - kuogopa

hakuamini kulala pamoja naye

kuamini - k u f ik ir i kuwa k itu / jambo ni sawa

katika l i l e pango, wakiwa peke yao mpaka asubuhi.

Hasa

ule u la fi wa S ik ri

akikumbuka na kwamba damu

u la fi - tabia ya kupenda kula sana; uroho

ilikuw a imekwisha. Alifungua mlango wa k ile chumba kikubwa alimokuwa

S ik ri

na kujaribu kupita kwa kandoni kabisa, akielekea kwenye kiwambo

kiwambo/viwambo - k itu cha kufungia mlango

cha kufungua ule mlango mkubwa, i l i atoke nje na kuangalia kama motaboti ilikuwako kweli nje. Wakati wote huo alikuwa akiepusha

kuepusha - kuondoa (hasa kutoka katika h a ta ri)

macho yake yasiangalie upande ule alikokuwako

S ik ri .

Lakini alipokuwa hatua

hatua - kipimo cha mwendo wa miguu

chache karibu na mlango, na b ila ya kujua kuwa wakati alipokuwa akiwaza mawazo y a le , yote y a lim fikia

kuwaza - k u f ik ir i

S ik r i, a l i is i k i a tena 245

ile sauti ya

S ik ri

kwenye bongo lake:

ikimwambia "Wajisumbua

kusumbua - kupa taabu

bure Marko, daktari alikudanqanya,

kudangan.ya - kutosema kweli

hakuacha motaboti yo yote hapa kisiw a n i. Dhamiri yake ilikuw a

dhamiri - nia au wazo

uishi hapa na mimi, ukinitunza na ku n ilish a .

Na jambo jin g in e , kunuia - kuwa na nia ya kufanya k itu

a lilo n u ia d a k ta ri, ilikuw a ikiwa damu itakwisha na awe hajapata ingine, basi atumie damu yako kunilisha mimi." "Lakini mimi sisahau, fa d h ila .

fa d h ila (pia f a d h ili) - wema

Tangu daktari aondoke

umefuata maagizo yake b ila kinyume.

Nami sitasahau hayo.

Rudi hapa Marko.

kudhuru - kuleta hasara

Mimi sitakudhuru.

Lakini nitadhuru watu wengine." Marko a lijio n a amegeuka kama aliyegeuzwa na mtu, na ta ra tib u alitembea akielekea pale alipokuwa

S ik r i.

Halafu sauti

ile ilic h e k a ! Kwa mara ya kwanza tangu Marko awekwe chini ya ule uvutano na

kutoweka - kukosa kuonekana

S ik ri , ule uvutano ulitoweka 246

na akamwangalia Sasa

S ik ri

S ik r i.

alikuwa amekua

mkubwa kama mbuzi!

Mvuvi

247

NOTES

Grammatical 1. kwenda haja - a euphemistic phrase which tra n sla te s as "to re lie ve oneself" / "to go to the bathroom." This is one o f the many idiom atic expressions in which kwenda is used. Other examples found in th is te x t are: kwenda kifua mbele kwenda kombo

"to s tru t" (Somo la Is h ir in i) "to go wrong" (Somo la Is h ir in i na M b ili)

Additional examples are provided by Mohamed, p. 6, and F arsi, pp. 46-47. 2. nikasahau - th is is a normal use o f the -ka- sequential follow ing a subjunctive (the preceding subjunctive here is u n ile te e ) . The stru ctu re o f the e n tire sentence might seem a b it complex, but there is nothing here you have not encountered e a rlie r. For a review of uses o f the subjunctive see Ashton, pp. 31-32, 118-120; Bennett, pp. 302-306; and Wilson, pp. 196-205. 3. ingine - used as the Class 9/10 form instead o f nyingine by some speakers. 4. vi pi - th is is another example o f adverbial use o f a Class 8 form. Others are discussed in fn . 8 o f "K u jip a tia Mchumba" (Somo la Nne).

MASWALI

1.

Somo h i l i ni la sura ya kunguni, kazi ya d a k ta ri, maisha ya kunguni, au ni la kusimulia tu?

2.

Hadithi h ii ni ya zamani?

3.

Taja mambo matatu ya kawaida katika somo h i l i na mambo matatu ya ajabu.

4.

Eleza kwa ufupi kwa n in i Marko anamwita S ik r i, "mtukufu" na "mfalme wangu."

5.

Eleza kwa ufupi kwa n in i mpango wa Marko wa kutoroka haufaulu.

6.

Eleza kwa ufupi to fa u ti baina ya kunguni huyo na kunguni wengine.

7.

Kunguni huyo anapata chakula kwa n jia gani? kutoka mwanzo.

8.

Eleza kwa ufupi to fa u ti baina ya h adithi h ii na hadithi nyingine zinazohusu wanyama ambazo umezisoma kwa K isw a h ili.

9.

Kama r a f ik i yako akikuambia kwamba anasikia sauti ya kunguni bongoni mwake, utafanyaje? Eleza kwa u fu p i.

Unajuaje?

249

Eleza kwa ufupi

ACTIVITIES

1.

Objective - Narration Prepare what you th in k would be an appropriate next in s t a ll­ ment fo r th is sto ry. In class compare your versions with those o f your classmates.

2.

Objective - Dramatization Divide in to small groups to prepare dramatized versions o f th is episode. Then present the various dramatized versions developed.

3.

Objective - F irs t Person Narration Prepare a f i r s t person version o f th is sto ry from Marko's perspective.

4.

Objective - E lic ita tio n o f Inform ation Imagine you are a re p o rte r, police o ffic e r or p s y c h ia tris t questioning Marko. What questions would you ask him?

5.

Objective - Interview ing Using the preparations done fo r A c tiv itie s 4 and 5, ro le -p la y interviews o f Marko.

6.

Objective - Grammatical P ractice: Adverbial Use o f Class 8 Forms Use each o f the fo llo w in g adverb ia lly in a sentence o f six or more words: v ip i hi vi hivyo

v ile v iz u ri vibaya

250

7. Objective - Grammatical Practice:

Subjunctive

Id e n tify the uses o f the subjunctive in th is passage and then construct sentences w ith other verbs in which you use subjunctive forms in the same ways. 8. Objective - Vocabulary Development Use each o f the follow ing in a sentence of s ix or more words: kwenda kifua mbele kwenda haja kwenda kombo kusumbua kutoweka kudanganya kuendesha kuamini kulea sanduku

251

i

19. Elimu katika Kenya na Marekani ya Kaskazini

Wanafunzi— Mambrui, Kenya

Utangulizi:

Jamhuri ya Kenya

ni nchi yenye ukubwa wa m a ili za eneo 582,644.

Inao* wananchi wapatao

m ilio n i kumi na ta tu .

Inao watoto

2,765a (1974) katika shule zake 7,791 za msingi wakifundishwa na walimu 57,800.

Bado wanahitajiwa walimu

wengine 19,511 kutosheleza

kutosheleza - kulingana na m ahitaji ya k itu fu la n i

shule

zote za msingi. Madhumuni ya Elimu:

S eri-

ka li ya Jamhuri ya Kenya inaangalia elimu kama chombo cha: a) Kuendeleza Taifa kwa kukazia u fu n d i, masomo ya biashara na

kukazia - kutia ufundi - ujuzi au uwezo na fundi

kilim o katika ngazi mbalim bali. b) Kuendeleza umoja wa wananchi

katika ngazi mbalimbali - kwa sehemu moja baada ya nyingine, ya pi 1i kujengwa juu ya kwanza

wa Kenya. c) Kuwatayarisha watoto waweze Source: Moshi, E. E., and Rutajama, P. T. Misingi ya Elimu Katika Nchi Nyingine. Dar es Salaam: Taasisi ya Elimu, 1975, pp. 29-32.

255

k u s h irik i barabara katika maisha ya Taifa kufuatana na uwezo wao

k u s h irik i - kuwa pamoja na watu wengine katika kufanya jambo fu la n i

mbalim bali.

barabara - hasa, kabisa

d) Kuheshimu na kukuza utamaduni wa

kufuatana na - kulingana na

makabila ya Kenya. 1.

kukuza - kuwezesha kukua

Elimu Ya M singi:

Watoto

huanza mafunzo ya shule za Msingi wanapokuwa^ na umri wa miaka 6. Mi aka 4 ya kwanza h a ilip iw i ada kuanzia Januari 1974.

umri - muda wa uhai wa mtu kufuatana na miaka; miaka

Kisomo h ik i

huishia darasa la 7 baada ya mtihani wa T aifa.

Mtihani unaochuja watoto

i l i wale wenye uwezo waingie sekondari mbalimbali.

Ipo m itihani ya

kuchuja - kuchagua

Taifa ya aina nne inayokusudia kuchuja wanafunzi k a d iri waendeleavyo na masomo ya juu.

ka d iri

Ile

mingine ni "Kenya Secondary Examina­ tio n ," "East African C e rtific a te Examination" and "East A frican Ad­ vanced C e rtific a te Examination." 2.

Elimu Ya Sekondari:

Elimu h ii humchukua mwanafunzi miaka 6.

Baada ya miaka 4 ya kwanza

upo mtihani wa kuwachuja wale

256

- kulingana na

watakaoweza kuendelea z a id i. Licha ya sekondari za kawaida, watoto wengine hupokelewa katika

1icha ya - za idi ya kupokelewa - kupata nafasi

sekondari nyingine za ufundi, vyuo vya ualimu na kwenye mafunzo ya biashara na mengineyo.

4

Zipo sekondari nyingi sana za "Harambee" ambazo wananchi wa Kenya kwa kuongozwa na viongozi wao kuanzisha - kuwezesha kuanza

v i j i j i n i , wameweza kuanzisha i l i kuwapokea watoto wengi zaidi baada ya elimu ya msingi. za kujitegemea.

Hizi ni shule

Seri k a li huzichu-

kua au huzisaidia iwapo inaweza kufanya v ile . 3.

Elimu Ya Juu:

Jamhuri

imefungua Chuo Kikuu cha Nairobi na Chuo cha Kenyatta kwa a j i l i ya shahada kwa mafunzo ya miaka 3.

shahada - d ig r ii

Wanafunzi wengine hupokelewa katika nchi za ng1ambo na katika vyuo vikuu vya A frika Mashariki. Vyuo vingine vinavyopokea wanafunzi baada ya mafunzo ya sekondari ni kama Kenya Polytechnic,

257

ng1ambo - nje ya mipaka ya nchi, hasa kuvuka bahari

Mombasa Polytechnic, Egerton College, Njoro na Chuo cha Walimu wa Sayansi cha N airobi. . . . ELIMU KATIKA MAREKANI YA KASKAZINI Mipango ya elimu katika Marekani ni to fa u ti na il e katika

Marekani - Amerika

nchi nyingi duniani kwa sababu k ila jimbo linayo mipango yake yenyewe. Katika baadhi ya majimbo, elimu hushughulikiwa na wananchi wenyewe

kushugulikiwa na - kuangaliwa na

b ila kuingiliw a na s e r ik a li. kuingiliw a na - kupewa matatizo na

Mambo yanayofanana kwa majimbo yote ni pamoja na elimu ya msingi kwa watoto wote kuanzia umri wa miaka 6 na kuendelea kwa miaka 10 au 12.

Kwa wastani zaidi ya a s i l i -

kwa wastani - k a d iri ya; karibu na

mia 90 ya watoto wamo shuleni. a s ilim ia - % Elimu ya sekondari inapangwa i.we ya wote ingawa bado lengo h i l i h a lija timizwa.

Hata hivyo, Marekani

inayo idadi kubwa ya watoto katika

idadi - jumla

sekondari kuliko nchi nyingine duniani.

Wanafunzi wanaoendelea

mpaka kumaliza vyuo vikuu wanaongezeka kuliko katika nchi nyingine

258

kuongezeka - ku z id i, kuwa za idi

yoyote duniani. 1.

Shule Za Watoto Madogo:

Kabla ya mwaka 1933 shule za watoto wadogo wa miaka 2 hadi 5 zilikuw a

kutunza - kuweka katika h a li ya usalama; kuangalia

chache zenye lengo la kuwatunza fukara - maskini watoto wa wazazi fukara au wale wa watu t a j i r i .

shirika/m ashirika - kikundi au chama cha watu wanaofanya kazi pamoja

Z ilifu n g u liw a na

mashirika ya k u jito le a .

Mwaka 1933

Seri k a li ya Mwungano wa Majimbo ya

k u jito !e a - kufanya kazi kwa kupenda b ila ya kupokea mshahara

Marekani i l i i n g i l i a jambo h i l i kuamuru - kutoa amri ikaamuru zianzishwe shule h iz i w ila gharama - pesa; fedha yani kwa gharama yake kusudi kuwapatia kazi walimu na kuwasaidia watoto wa wazazi fukara.

Wakati wa

v ita kuu ya p i l i shule h iz i z i l i ­ funguliwa J<wa_jnn£i viwandani kuwa5 patia akina mama nafasi ya kufanya

kwa winqi -

-in g i

akina mama - walio mama

kazi katika viwanda vya zana za v ita . Baada ya v ita Seri k a li kuu ilia c h a kusaidia shule h iz i.

zana za v ita - vyombo vya v ita

Nyingi z i l i -

b id i zifungwe, chache tu ziliw eza kuendelea kwa kutegemea michango ya watu wenyewe.

Tangu wakati huo

mchango/michango - fedha au v itu wanavyovitoa watu kusaidia shughuli fu la n i

jumla ya watoto katika shule h iz i

kupungua - kuwa chache

imepungua sana.

shauku - hamu

Shauku imeonekana

259

zaidi kuhusu shule za watoto wakubwa zaidi wenye umri wa miaka minne na mitano.

Zipo nyingi za s e rik a li na

za watu b in a fs i.

Shule h iz i hufu-

nguliwa kwa nusu siku tu .

Mahali

pengi watoto wengine husoma asubuhi, darasa jin g in e huhudhuria j i o n i . Yanafanywa mazoezi mengi ya k ila

kuhudhuria - kufika kusoma (hapa)

namna katika shule h iz i (isipokuwa kusoma - inadhaniwa watoto si tayari bado) yenye lengo la kumwandaa

kuandaa - kutayarisha

mtoto kwa a j i l i ya masomo ya darasa la kwanza mwaka ufuatao. hufundishwa p ia.

Uraia

uraia - somo linalohusu kuwa ra ia mzuri

Uchunguzi umeo-

nyesha kwamba mtoto aliyehudhuria shule h iz i huelewa kwa upesi zaidi mafunzo ya miaka inayofuata na hufaulu z a id i. 2.

Elimu Ya Msingi:

h ii humchukua mtoto miaka 6 au 8 kutegemea mipango katika Jimbo lin a lohusika.

Katika Jimbo lin a lo to a

elimu bure ya msingi kuanzishwa kwa shule hutegemea wingi wa watoto na nafasi z iliz o p o .

Kwa wastani

260

Elimu

karibu a s ilim i a 98 za watoto wenye umri wa kwenda shule (k a ti ya miaka 6-13) wapo shuleni, katika Marekani. Mahali pengi miaka ya mwanzo ya seko­ ndari imeongezwa kwenye shule za msingi i l i watoto wakae shuleni kwa muda mrefu z a id i. Imekuwapo

6

kampeni ya kufu-

ngua shule kubwa kubwa.

Watoto

kampeni - kutoka Kiingereza "campaign"

husafirishwa kwa gharama ya Seri k a li waende kuhudhuria katika shule kubwa. Shule ndogo ndogo h a z ita k iw i. Katika mwaka 1962 watoto 13,687,347 walipewa msaada huu. MADHUMUNI ya shule za msingi ni kufundisha uraia wa Kiamerika. Mambo yote ya lazima kwa k ila raia hufundishwa, kama v ile kusoma, kuandika, k u s ik iliz a , hesabu, tabia na moyo wa t a if a , i l i mtoto amali-

hesabu - somo linalohusu kujua na kutumia nambari

zapo shule aweze kujitaw ala na kujiongoza mwenyewe. Badala ya ra tib a ya dakika fu la n i kwa kip in d i fu la n i inayofuatwa katika nchi nyingi duniani,

261

ra tib a - mpango wa m fululizo wa mambo yanayofanyika kulingana na wakati uliopangwa

shule za Marekani hupanga muda mrefu wa m fululizo kwa masomo kama sayansi na mengine ya ja m ii, halafu muda mfupi zaidi kwa kusoma, kuandika na kuhesabu. Badala ya "homework" ya kawaida shule za Marekani hutaka watoto wafanye kazi yo yote w aliyojit a k ia wenyewe kutegemea masomo wanayochukua. 3.

Elimu Ya Sekondari:

Kila

wilaya huchagua aina yake ya mpango inayotaka kufuata katika shule za sekondari,

Kwa wastani kia si cha

a s ilim ia 90 ya watoto wote k a ti ya miaka 14 na 17 wamo katika aina fu la n i ya elimu ya sekondari, kwa sababu ni elimu inayotolewa bure sasa pote katika Marekani. MADHUMUNI ya elimu ya Seko­ ndari katika Marekani ni kumwelimisha kija n a , kuanzia darasa la saba na kuendelea mpaka k u fik ia miaka ya nwanzo ya chuo kik u u , kwenye umri wa miaka 17 au 18 hi v i .

262

kuelimisha - kufundisha

Jin si imeelezwa hapo ju u , zipo aina nyingi za sekondari katika Marekani.

Aina mojawapo

huitwa " HIGH SCHOOL11: Hizi huchukua wanafunzi waliomaliza shule za msingi pasipo kuwapa mtihani wa kumalizia.

Hapa mwalimu wa darasa

hutoa alama inayomwezesha mtoto aingie'Nigh School"au aachwe, kufua­ tana na somo analotaka kuchukua katika "High School." 4.

Elimu Ya Juu:

Mtoto

mwenye umri wa miaka 17 au 18 huwa amemaliza masomo ya msingi na seko­ n d a ri, kwa miaka 12. huingia chuoni.

Baada ya hapa

Vipo vyuo vya

mashirika na vya watu b in a fs i.

Kwa

kuwa ni chache, kuingia huwa ni kwa n jia ya kuchuja.

Mahali pengine

chuo huwa ni miaka ya mwanzo ya chuo kikuu w alakini majimbo mengine

walakini - la k in i

hukichukulia kama sehemu ya elimu

kuchukulia - kuamini kuwa

ya sekondari. Vyuo vingi vimeanzisha mafunzo ya ufundi mbalimbali i l i

263

kuwaelimisha wale ambao hawataki kuendelea na masomo ya chuo kikuu. Kadhalika zimefungua madarasa ya jio n i kuwasaidia watu wazima na wafanyakazi kufuzu ufundi na k u jipatia shahada.

kufuzu - kushinda

Vyuo vingi huwa na

mafunzo ya miaka 2.

Zipo nyingine

nyingi zinazoendelea mpaka miaka 4. 5.

Elimu Ya Chuo Kikuu:

H is to ria ya vyuo vikuu Marekani inaanza na Harvard iliy o fu n g u liw a kama chuo cha k id in i mwaka 1636 i l i iwafundishe wachungaji wa kanisa kwa a j i l i ya d in i katika makoloni ya wakati u le.

Vyuo vingine v i l i -

fuata pole pole na vilikuw a vinawapokea wanafunzi wenye umri wa miaka 14 kwa muda wa miaka 4 hi v i .

Vyuo

vin gi vimebaki kama vyuo vidogo v ik ito a masomo ya kawaida tu . Vingine viliongeza idara nyingine za ka zi, pamoja na utaalamu na

utaalamu - u ju z i, elimu

shahada vikakua kugeuka vyuo vikuu. Vyuo vikuu vingi ni vya majimbo, b a li vipo vingine ambavyo

264

ni vya b ina fsi au ni vya makanisa, ambayo hutoa shahada k a m ili. K ufikia shahada ya B.A. humchukua mwanafunzi miaka 4.

Mwaka mmoja

zaidi humwezesha kuhitimu shahada

kuhitimu - kumaliza masomo

ya M.A. katika kozi yo yote ile .

kozi - kutoka Kiingereza

Miaka 2 zaidi humfikisha kwenye

kufikisha - kuwezesha kufika

shahada ya Udaktari kwa mfano Uda-

Udaktari - kutoka Kiingereza

k ta ri wa Falsafa (Ph.D.).

fa ls a fa - elimu ya kuwezesha kujua a s i l i , maana, na sababu

MADHUMUNI ya vyuo vikuu Marekani huwa ni kufundisha maarifa, kufanya uchunguzi na kutumi ki a wananchi wa sehemu i l e .

Kwa mfano,

wakati wa lik iz o watu wengi hufika chuoni kuchukua masomo ya w iki 6 au 8 yanayowasaidia ku jiin u a kim aarifa na k ik a z i.

kutumikia - kufaa; kusaidia

NOTES

Grammatical 1. Inao - (trans. " i t has"). The Class 9 p re fix here agrees with jam huri, Kenya, and/or nch i. The hd ending is optional. 2. Manapokuwa na - (tra n s. "when they reach"). Kuwa, when used with a present tense verb form, often im plies "becoming." See also fn . 1 o f "Ngoma za Waswahili" (Somo la Kumi). 3. k a d iri waendeleavyo na masomo ya juu - (tra n s. "according to how they perform in higher level s tu d ie s "). Kadiri used with the -vyo o f manner re la tiv e often indicates the extent to which something occurs. 4. mengineyo - (trans. "others o f the same o f reference ending is added to meaning is generally "others of also fn . 1 o f "Huduma za Matatu Kumi na S ita ).

ty p e "). When the ^o an -in q in e form, the the same s o rt." See ni Muhimu" (Somo la

5. akina mama - (tra n s. "women"). Akina may be used w ith a wide range o f nouns re fe rrin g to human beings. Its meaning is generally p lu ra l, i.e . the members o f a group, the d e fin itio n o f which is provided by the follow ing noun.

Cultural a. This fig u re is obviously in c o rre c t. fig u re intended.

2,765,000 is probably the

MASWALI

1.

Maandishi haya yanaeleza juu ya elimu katika nchi gani?

2.

Lengo la somo h i l i ni nini?

3.

Akina nani wanatakiwa kutosheleza shule zote za msingi za Kenya?

4.

Katika Kenya wanatumia n jia gani kuwachuja wale wanaoweza kuendelea zaidi na elimu?

5.

Chuo gani kilikuw a cha kwanza kufunguliwa katika Amerika ya Kaskazini?

6.

Kuna to fa u ti gani iliy o kubwa kuliko zote k a ti ya elimu ya Kenya na elimu ya Amerika ya Kaskazini?

7.

Kuna to fa u ti gani katika madhumuni ya elimu baina ya Kenya na Amerika ya Kaskazini? Unakubaliana na mwandishi juu ya maoni yake?

8.

Baada ya kusoma makala u n a fik ir i mwandishi anapenda zaidi elimu ya Kenya au ya Amerika ya Kaskazini? T h ib itish a jib u lako.

9.

Unadhani elimu ya Kenya kama ilivyoelezw a hapa inafaa? jib u lako.

t

267

Eleza

ACTIVITIES

1.

Objective - Interview and Updating Information In v ite a to p ic to th is new passage. Kenya.

2.

Kenyan v is it o r or someone else knowledgeable on the discuss the new 8-4-4 system in Kenya. Discuss how system compares with the older one described in the Also ask the v is ito r about the new u n iv e rs itie s in

Objective - Explaining Own Culture With another or a group o f classmates revise and up-date sections o f th is passage to explain American education as i t is now and as you understand i t . Also consider additions you would make to the passage.

3.

Objective - Debate o f a Controversial Topic F irs t define in class two sides o f an issue involving "c e n tra liz a ­ tio n " or " s e le c tiv ity " in education. Then hold a class debate on th is to p ic .

4.

Objective - Explanatory Description Using th is passage as a model develop a presentation in which you describe A frican studies, A frican language studies, or Swahili studies at your u n iv e rs ity .

5.

Objective - Defining Objectives Develop a presentation in which you define your objectives in studying Swahili and the steps you plan to take to achieve those objectives.

268

6. Objective - Grammatical Practice:

Relative o f Manner

Construct ten sentences in which you use k a d iri or jin s i w ith a re la tiv e o f manner. 7. Objective - Grammatical Practice: Noun Class Review Use each o f the follow ing in a sentence of fiv e or more words: kwingineko vinginevyo wengineo

mengineyo nymqinezo mingineyo

8. Objective - Vocabulary Development W rite an essay in which you use a ll o f the fo llo w in g : k u s h irik i umri kwa wastani kuhudhuria

269

kufuatana na lic h a ya kwa wingi akina baba

20. Mapambano Yanaendelea

Watoto— Unguja

Ndugu Wananchi, mapambano - v ita

Leo ni siku ya Mashujaa. Siku h ii k ila mwaka tunawakumbuka mashujaa wetu w a lio jito a kupigana

k u jito a - kukubali kufanya jambo gumu kwa a j i l i ya watu wengine

na wavamizi kutoka katika nchi za nje au wageni waliotaka kuitawala

kupigana - kwenda v ita n i nchi yetu.

Tunawakumbuka,

kwa mvamizi/wavamizi - mtu anayechukua nchi is iy o yake kwa nguvu

heshima, wale waliopigana kuwazuia Wakoloni wasiitawale Tanzania, na

kuzuia - kufanya jambo 1isiendelee

wale waliopigana katika v ita vya Maji Maji katika jitih a d a za kupinga utawala wa Kijerumani.

kupinga - kukataa jambo 1isifanywe

Wachache wao tunawafahamu, na majina yao tunayaheshimu: mashujaa

kuheshimu - kuwa na au kuonyesha adabu mbele ya mtu

kama Mkwawa,3 Mirambo,^ na Mputa.c Lakini wengi wao hatuwafahamu kwa majina; ila tunafahamu tu ya kwamba walipigana, na kufa, katika

kutetea - kupigana kwa a j i l i ya kitu /n ch i/w a tu wako

jitih a d a za kutetea uhuru wa nchi yetu.

Tunawakumbuka na kuwaheshimu.

Source: Nyerere, Julius K. “Mapambano Yanaendelea: Hotuba ya Rais Mwalimu Julius K. Nyerere Aliyoitoa Sika ya Mashujaa, Septemba 1,1979." Dar es Salaam: Idara ya Habari, 1979, pp. 1-6.

273

Leo tena tunawakumbuka mashujaa hao kwa fa h a ri.

fahari - si fa

Juhudi

juhudi - nguvu

zao na vitendo vyao v i l i t u t i a

kitendo/vitendo - jambo lin a lofanywa

moyo* siku za nyuma na v in a tu tia moyo mpaka sasa.

kutia moyo - kumtia mtu haja/nia ya kufanya k itu

Hatutawasahau.

Lakini siku ya mashujaa ya leo ni siku maalum.

maalurn - -enye maana na nafasi ya pekee

Miezi kuvamiwa - kuchukuliwa na kuwa chini ya madaraka ya mtu au nchi nyingine

kumi iliy o p ita nchi yetu i l i v a miwa na majeshi ya Id i Amin.

kutangaza - kueleza kwa k ila mtu

Majeshi hayo yakachukua sehemu ya ardhi yetu, na Amin akatangaza kwa je u ri kabisa kuwa amebadili mipaka.

Akadai kwamba kuanzia

siku hiyo sehemu yote ya Missenyi^ itakuwa ni sehemu ya Uganda.

Wananchi wote

kuanzia - tangu k u tish ia - kusema kwamba uta­ fanya jambo baya lenye kuleta hasara

wa Tanzania walichukizwa sana na kitendo hicho.

mpaka/mipaka - sehemu inayogawanya nchi na nchi nyingine kudai - kutaka jambo fu la n i lifanyw e; kusema kuwa utafanya jambo fu la n i

Na

akatishia kuchukua sehemu kubwa zaidi ya Tanzania.

kwa je u ri - kwa k u jis ifu na kwa makusudi

Tukajua kwamba kuchukizwa - kutiwa chuki

k ila mmoja wetu anataka adui huyo adui/maadui - kinyume cha r a fi k i "

afukuzwe nje ya mipaka yetu na aadhibiwe.

Wananchi kwa nia moja 2 wakawa radhi kabisa k u jito a mhanga

3

na kukubali shida zo zote

zitakazotokea kwa sababu ya kumwadhibu mvamizi huyu.

Hakuna 274

kufukuzwa - kukataliwa kukaa mahali; kutolewa kwa nguvu kuadhibu - kumpa mtu taabu; kumfanyia u k a tili kwa a j i l i ya makosa fu la n i hasa yake mwenyewe

a liy e s ita au kurudi nyuma.

kuwa radhi - kukubali kufanya k itu b ila ya wasiwasi wo wote

Wananchi v i j i j i n i na m ijin i walitoa walichokuwa nacho kusaidia v ita .

4

k u jito a mhanga - kukubali kufanyiwa jambo baya; ku­ kubali kufanya jambo gumu kwa a j i l i ya watu wengine

Walichanga

ng'ombe, mahindi, maharage, fedha na wakaongeza sana juhudi ya ka z i. changa damu.

kusita - kuwa na wasiwasi; kuwa na woga wa kuendelea

Maelfu w a li­

kuchanga - kuweka v itu /m a li pamoja i l i itumiwe pamoja

Na wote waka-

kubali b ila ya manung'uniko

kawaida, ilipokuwa lazima

nung1uni ko/manung1uni ko maneno yanayoonyesha kutopendezwa juu ya jambo fu la n i

kutumia huduma hizo kusafirisha

upungufu - uchache

a s k a ri, sila h a , chakula na

huduma - msaada, kusaidiwa; hapa u s a firis h a ji (ta z. c h in i)

upungufu wo wote wa huduma za

vifa a vingine kupeleka v ita n i. B ila ya moyo na m w itikio

kusafirisha - kufanya k u s a firi

huo, tusingeweza kupigana na kushinda v ita .

silaha - chombo anachotumia askari kupigania au kuwekea usalama k.m. bunduki

Maana v ita vya

siku h iz i havipiganwi na askari k ifa a /v ifa a - chombo peke yao; v ita vya kisasa vinawashirikisha watu wote.

m w itik io /m iitik io - kuelewa

Kwa

kushirikisha - kuweka v itu / watu pamoja katika kufanya jambo

k ila askari a liy e katika mstari wa mbele, lazima waweko askari

kusimamia - kuangalia k itu / kitendo kiende sawa

wengine wengi huku nyuma wakisimamia u s a fir is h a ji, wakipeleka na kupokea h a ba ri, na wakipanga 275

u s a firis h a ji - vitendo vya kusafirisha

robinu za mashambulizi.

mbinu - n jia ya kufanya k itu

Na kwa

shambulizi/mashambulizi - pigano; nchi/mtu anapopiga ghafula

k ila a ska ri, popote a lip o , lazima waweko raia kwa mamia

5

raia - mtu wa nchi kwa sheria, si lazima awe mwenyeji wa hapo

wanaojishughulisha na kutengeneza via tu na nguo za askari,

kwa mamia - wengi sana; mara mia nyingi

na chakula cha wapiganaji, na

kushuqhulisha - kufanya mtu au k itu kuwa na kazi

v ile v ile kupakua silaha kutoka katika meli au ndege, na kuha-

mpiganaji/wapiganaji - askari au mtu mwingine anayepigana kwa a j i l i ya nchi

kikisha kwamba u s a firi wa r e l i , wa barabara na wa ndege unaendeg lea kwa u fa n isi ka d iri inavyo-

kupakua - kuondoa vitu /m izig o kutoka katika chombo cha u s a fir i: m e li, g a ri, ndege, n.k.

wezekana.

kuhakikisha - kuonyesha/kusema kuwa k itu ni kweli kabisa

Wala si askari peke yao wanaoumia au kufa.

Raia wengine, ufa n isi - kushinda, kufaulu

ingawa kwa bahati nzuri si wengi, waliuawa au kujeruhiwa wakati

ka d iri - j i n s i ; -a kulingana na; kama

ndege za Amin zilipoangusha

kuangusha - kufanya kuanguka

mabomu Bukoba na Mwanza.

Na

maelfu ya wananchi waliokuwa w akiishi katika eneo Amin a lilo -

eneo/maeneno - sehemu

1iteka ama wameuawa ama wameje-

kuteka - kukamata na kutawala

ruhiwa vibaya sana.

Hata wale kunusurika - kutoroka kutoka h a li ya hatari kwa bahati tu

walionusurika walipoteza vyote walivyokuwa navyo:

nyumba zao,

na v itu vichache walivyokuwa

276

navyo; shule zao, zahanati zao,

zahanati - h o s p ita li ndogo, dispensari

na mashamba yao! u ja s ir i - uhodari; ushujaa

Katika siku h ii ya leo

kuteseka - kupata taabu; kufanyiwa u k a tili

tunakumbuka juhudi zetu na shida tu liz o z ip a ta .

Na hasa tunge-

penda kukumbuka u ja s ir i wa raia

uvamizi - kuingia katika nchi is iy o yako kuishambulia b ila ya kuwa na haki

waliokuwa wanaishi karibu na

imara -

mpaka, ambao waliteseka kwa

k ilim o /v iltm o - ukulima

uvamizi wa Amin, la k in i ambao

kuendeleza - kufanya kuendelea

walisimama imara wakaendelea

-a nguvu sana

na kazi zao za kilim o na za kusudi/makusudi - b ila ya kulazimishwa; kwa kupenda mwenyewe

kuendeleza huduma za lazima. Lakini katika v ita , hata

kuamriwa - kupewa lazima ya kufanya k itu

kama si si sote tunahusika, bado kazi ya askari ni kazi maalum. Wao ndio huenda mbele kumkabili adui.

Wao ndio wenye makusudi ka­

bisa kuyaweka maisha yao katika hatari kubwa.

Wanakwenda wakati

wowote, na mahali po pote wanab ila ya k u ja li shida - b ila ya kuogopa

poamriwa kwenda, b ila ya k u ja li shida zitakazowakabili katika

giza - kweusi; b ila taa, jua n.k. kama v ile usiku

kwenda hivyo; au muda w aliokwisha kuutumia katika kupigana au kutembea.

Giza lik iin g ia 277

wanalala hapo hapo walipo (na

kuwahi - kuweza

katika v ita h iv i wamewahi kulala sehemu za maji na mbu

mbu - mdudu mdogo kuliko nzi anayeruka na anauma na kunyonya damu

na majoka), la k in i w alinzi wa

joka/majoka - nyoka mkubwa

doria wakati wote lazima wawe

m lin z i/w a lin z i wa doria askari ambaye yuko mbele ya wengine

ta ya ri kupambana na adui mara tu zitokeapo d a li1i za kwanza

kupambana - kukutana na ku­ pigana

za h a ta ri. Na katika v ita h iv i vya kupambana na Amin, baadaye askari wetu walilazim ika kuvuka

kuvuka - kupita hadi upande wa p i l i wa k itu

mpaka wa Tanzania na kuingia katika nchi ambayo si yao. Walilazimika kufanya hivyo i l i kumwadhibu mvamizi, na kuhakikisha kwamba hana uwezo tena wa kurudia mashambulizi yake katika nchi yetu. ra h is i.

Haikuwa kazi

Hawakuwa na hakika

kuwa watapokewa kwa shangwe na

shangwe - furaha

wananchi wa Uganda ambao w a likuwa wamechoshwa na u k a tili wa Amin.

kuchoshwa - kuwa umechoka kwa a j i l i ya k itu fu la n i

Lakini walivuka mpaka; -komile - kuwa jambo lim efika mwisho (kutoka kukoma)

na wakamwadhibu Amin. Na wamemwadhibu k w e li! Urais wa maisha ukomile,^ na 278

kujigamba kukomile!

Amin sasa

kujigamba - kujiona kuwa wewe una uwezo zaidi au unajua zaidi kuliko wengine

ni mkimbizi katika nchi al ikozoea® kwenda kifua mbele^

mkimbizi/wakimbizi - mtu anayekim b ilia nchi/mahali pengine kwa sababu ya s e rik a li yake

a k ijita p a juu ya u ja s ir i wake. Tanzania haina jeshi

kwenda kifua mbele - kuamini kuwa unaweza kufanya k itu

kubwa; ila ina jeshi z u ri.

kujitapa - kujigamba (ta z . juu)

Lakini Tanzania ina wananchi wengi ambao ni wanamgambo. Jeshi la Wananchi pamoja na

mwanamqambo/wanamgambo - mpiganaji asiye katika jeshi h a lis i au jeshi la kawaida

wanamgambo waliungana kuunda nguvu moja ya mapigano.

Nguvu

kuunda - kujenga

hiyo ya pamoja ndiyo iliyom piga Id i Amin.

Siasa yetu ya kuwa-

funza u lin z i wananchi wa v i j i j i n i , viwandani, m a o fis in i, na funzo/mafunzo - jambo ambalo 1imefunzwa

kulifanya Jeshi la Wananchi kusimamia mafunzo hayo, im ethib itik a kuwa siasa s a f i.

k u th ib itik a - kuweza kuonyeshwa kuwa jambo ni kweli/sawa

Tunakupa heko - kumwambia mtu umefurahi kwa a j i l i ya jambo fu la n i ambalo amelifanya

wapa heko.*0 Tunampongeza k ila askari ambaye a litim iz a jukumu

kupongeza - kupa heko (ta z . juu) lake kwa uaminifu na kwa kutimiza - kufanya k itu kiwe kam ili jukumu/majukumu (jukumu) - jambo ambalo ni lazima lifanywe

nidhamu: aliyekuwa v ita n i Uganda na aliyekuwa huku nyuma. Baadhi yao wapo pamoja nasi hapa leo.

Tunawakaribisha

na kuwapokea.

Tunawapokea kwa

uaminifu - h a li ya kutokuwa na uwongo nidhamu - adabu n z u ri; h a li ya kufanya k ila jambo 1inalotakiwa 279

niaba yao wenyewe, na pia wakiwa

kwa niaba ya - kama mjumba wa; badala ya

wawakilishi wa wenzao w aliomwaki 1i sh i /wav/a ki 1is h i - mtu anayesimamia nafasi ya mtu mwingine

kwisha kwenda nyumbani katika sehemu mbal i mbali za Tanzania, na pia wale ambao wako Uganda bado. Kama mli vyokwi sha kutanga-

kutangaziwa - k ila mtu kuelezwa

ziwa, majeshi yetu yameanza kurudi nyumbani.

Kiasi cha e lfu

i s h i r i n i, karibu nusu ya wapiga­ n a ji wote waliokuwa Uganda, wamekwisha kurudi makwao.11 Male ambao bado wako Uganda watarudi mara matayarisho yatakapokamilika ya kuondoka kwao

tayarisho/matayarisho - jambo linalofanywa i l i k itu kiwe tayari

Uganda b ila kuacha fedheha.

kukamilika - kuwa kam ili

Hawa ni vijana wetu.

fedheha - jambo/taabu/kosa linalomfanya mtu ajione hafa i

Tunataka

warudi nyumbani wawe pamoja nasi.

Tunahitaji juhudi zao na

moyo wao katika kujenga nchi yetu. Lakini wako baadhi ya

kupa heshima - kuheshimu (taz. juu)

askari wetu ambao hawatarudi huzuni - kukosa furaha tena. v ita n i.

Vijana wetu 404 wamekufa Tunawapa heshima zetu,

kwa huzuni la k in i pia kwa fa h a ri. 280

1? Tunatoa pole ' nvinqi kwa jamaa •

kutoa pole - kumwambia mtu kuwa u n a sikitika kwa a j i l i ya mambo yaliyompata; kumwa­ mbia mtu pole

zao, na tunaungana nao katika msiba huo.

Shida yao ni shida

msiba/misiba - kufiwa na ndugu, jamaa, j i r a n i , au r a fik i

yetu, na maisha yao ya siku za mbele ni jukumu le tu . Na baadhi ya askari wetu w alijeruhiw a.

Wengi wao wame-

pona, au watapona kutokana na matibabu tunayowajibika kuwapa.

tibabu (pia tib a ) / matibabu dawa na msaada wa daktari

Lakini baadhi yao wamepata vilema vya maisha.

kuwajibika - kuwa na wajibu

Kwao hao

tunao wajibu maalum.

kilema/vilema - upungufu; ta tiz o katika m w ili; t a t i zo ambalo watu wanalipata baada ya kujeruhiwa (ta z . juu) au kwa kuzaliwa

Ni wajibu

wa Chama, wa Seri k a li na wa k ila mwananchi, kuwasaidia waweze kuwa raia wenye manufaa kwa

manufaa - v itu vinavyofaa

kiasi cha uwezo wa h a li yao.

kwa kiasi - kulingana na

Maana mtu haachi kuwa na manufaa kwa sababu tu amekatika mguu, au

kukatika mguu - mguu kuondoshwa kutoka m w ilini

mkono, au amepoteza macho yake, au amevurugika a k i l i .

Inaweze-

kuvurugika a k ili - kuharibika a k ili

kana kazi fu la n i hataweza kuzifanya, la k in i ziko nyingine anazoweza kuzi fanya.

Hatuna

budi kuhakikisha kuwa hawa w alioumizwa kutokana na uvamizi wa 281

Amin, hawa ambao walipigana kwa a j i l i yetu s is i, wote wanapata mafunzo mapya pale ambapo inawezekana, halafu wanapata nafasi ya k u jip a tia r i z i k i zao

r i z i k i - m ahitaji (hasa chakula)

katika kazi ambazo wanaziweza. K ila mtu mwenye jukumu la kuw aajiri wafanya kazi lazima akumbuke wajibu huo.

k u a jir i - kumpa mtu kazi ya mshahara

Na k ila

mfanya kazi lazima awasaidie askari hawa walemavu kufanya kazi zao na kutimiza wajibu wao kwa ukam ilifu katika maisha yetu.

mlemavu/walemavu - mtu ambaye amepata kilema (ta z. juu) ukam ilifu - h a li ya kuwa kami1i

NOTES Grammatical 1. kutia moyo - (tra n s. "to encourage"). This is another example o f a useful phrase in which ku tia is used. See fn . 1 o f "Naushangulia Mlima wa Kenya" (Somo la Tisa). 2. kuwa radhi - (tra n s. "to approve"). While in phrases w ith jra and a noun (see o f "K u jip a tia Mchumba"), there are one where kuwa stands on it s own. la rg e ly idiom atic.

kuwa usually appears kuwa na wivu, fn . 6 also phrases lik e th is These expressions are

3. ku jito a mhanga - (trans. "to s a c rific e o n e se lf"). For other examples o f phrases in which kutoa is used, see fn . 1 o f "Mikoko, Samaki ni Maarufu Lamu," and fn . 3 of "M isingi ya Uandishi wa Barua Zetu." 4. walichokuwa nacho - (tra n s. "(everything) th a t they had"). The phrase walichokuwa nacho is understood to re fe r to k ila k it u . 5. kwa mamia - (tra n s. "by the hundreds"). 6 p re fix has been added to mi a.

Here the augmentative Class

6. See fn . 3 o f "Elimu katika Jamhuri ya Kenya na Marekani ya Kaskazini" on the use of k a d ir i. 7. ukomile - (tra n s. "has ended"). The il e completive s u ffix seldom occurs in contemporary Standard Sw ahili, but is found frequently in older poetry. 8. kuzoea - (alikozoea kwenda: trans. "where he used to go"). Kuzoea is used here as an a u x ilia ry ; th is is perhaps the most frequent use of the verb. Another example occurs in "Mumbi Ahojiwa": walizoea kurarua chapati 9. kwenda kifua mbele - (trans. "to s tr u t" ) . The fig u ra tiv e meaning o f th is expression is probably self-explanatory. 10. kupa heko - (tra n s . "to co n gratulate"). There are a v a rie ty o f useful phrases in which kupa is used. The follow ing are a

283

few examples from F a r s i, pp. 27-29:

kupa uso kupa mgonqo kupa radhi kupa pole

to to to to

tre a t one favorably go aqainst give one's blessing express sympathy

Kupa heshima ("to show re sp ect"), is used below. 11. makwao - Used here as a p lu ra l o f kwao. When kwao is used, nyumbani is generally understood, i . e . , wamekwisha kurudi (nyumbani) kwao. But nyumbani can re fe r e ith e r to home or homes, as can kwao. Makwao, on the other hand, is d e fin ite ly p lu ra l. While such p lu ra ls are unusual in S w ahili, they do occur in other Bantu languages which have singular nouns in the same class as ku- lo ca tive s; the p lu ra ls of these nouns are in Class 6. For example, in Kikuyu ktiquru ("le g ") is in the same Class (15) as kundO ("p la c e "); the p lural o f kuqtiru, maquru is in Class 6. 12. kutoa pole - (trans. "to exDress sympathies"). See fn . 3 above fo r references to other te x t examples of phrases in which kutoa is used.

284

NOTES

Cultural a. Mkwawa - (7-1898) - a leader of the Hehe who fought the Germans. b. Mirambo - (c. 1840-1884) - a m ilita r y leader of the Nyamwezi who evenually co n tro lle d Unyamwezi and the trade routes through it. c. Mputa - a leader o f the Ngoni during the Maji Maji re b e llio n . For a d ditional inform ation concerning the above figures see: Kurtz, Laura S. H is to ric a l D ictionary of Tanzania. A frican H is to ric a l D ic tio n a rie s , no. 15. Metuchen, N .J.: Scarecrow, 1978. Bennett, Robert Norman. Mirambo o f Tanzania 18407-1884. New York: Oxford U niversity Press, 1971. d. Missenyi - the northwestern corner o f Tanzania, bordered by Uganda and the western shore of Lake Nyanza.

1 T

285

Maswali

1. Somo hi 1i ni juu ya mashujaa wa zamani au mashujaa wa wakati gani? 2. Majeshi ya nchi gani yalivuka mipaka gani? 3. Mwandishi anasema, " . . . v ita vya siku h iz i havipiganwi na askari peke yao; v ita vya kisasa vinawashirikisha watu wote" (p. 275). Eleza kwa ufupi watu wasio askari w a sh irikije ?

4.

Mwandishi anamsifu Rais Id i Amin?

5.

Mwandishi anatoa sababu gani kueleza kwa n in i majeshi ya Tanzania y a lifa u lu ?

6.

Askari waliojeruhiwa watasaidiwaje?

7.

Kulikuwa na mabadaliko ya namna gani kule Tanzania wakati wa v ita h iv i?

8.

Eleza kwa ufupi shida z iliz o w a k a b ili majeshi ya Tanzania.

9.

Eleza kwa ufupi umuhimu, unavyouona, wa mambo yanayotajwa somo hi 1i .

1

286

Unajuaje?

Eleza kwa u fupi.

katika

ACTIVITIES

1.

Objective - Explanation I f you were asked whether there is a holiday in your country comparable to Siku ya Mashujaa, how would you answer? Develop a detailed answer fo r class discussion.

2.

Objective - Debate Prepare a class debate on one o f the follow ing to p ics: Kuna v ita vyenye haki? V ita h iv i baina ya Uganda na Tanzania vilikuw a vyenye haki?

3.

Objective - Research and Reporting Read about the war between Tanzania and Uganda. What was the cause o f the war? Who was involved, or not involved, and fo r what reasons? How long did the war la s t, and what were some o f it s repercussions? Prepare a class report based on the inform ation you gather.

4.

Objective - Speeches Appropriate to Ceremonies Prepare a speech o f praise o f thanks which would be appro­ p ria te to a p a rtic u la r type o f ceremony. National Holiday - Siku ya Mashujaa, Siku ya Uhuru C ultural Event - Wedding Celebration, Formal Welcome o f V is ito rs Religious Celebration - Id i el H a ji, Id i el F it r i

5.

Objective - Understanding Varied Perspectives Read d iffe rin g accounts of the Tanzania/Uganda war, and prepare an account from a chosen perspective using the th ir d paragraph of "Mapambano Yanaendelea" as a model. Zambian Nigerian Soviet Sudanese Chinese

Ugandan Kenyan American B ritis h Libyan Is ra e li 287

6. Objective - Grammatical P ractice: A u x ilia ry Verbs Write ten sentences w ith a u x ilia ry verbs. Use kuzoea as an a u x ilia ry verb in fiv e o f these sentences. Objective - Vocabulary Development Use each o f the follow ing in a sentence of s ix or more words: kutia moyo kupa heko kupa pole kutoa pole kuheshimu

kuwa radhi kupa mgongo kupa heshima gjza kusita

288

Jk *r

Mji wa Lamu

21. Watu na Punda

Hadithi ingine* au ngano ingine ambayo ita fu a tia ni "Watu Na Punda." Hapa tuna mfano mmoja wa Waswahili au kipande cha wimbo unaosema: Ukicha kutaywa 2 Hutofanya yambo

kutaywa - kutolewa maneno

makali yambo - jambo kwa Kiamu

Waja kuumbua

kuumbua - kufanya kuharibika

3

Ndio lao umbo Wendapo sawa 4

Wambiwa u

kombo kombo/makombo kosa

H ii ni mfano wa ambayo hadithi

-enye

h ii nitawatolea na n iliw a to le a kipande h ik i cha nyimbo i l i k u th u b itis h a /k u th ib itis h a kuonyesha kuwa jambo ni kweli/sawa

kuthubitisha, waja siku zote ni watu wa kusema.

Unavyofanza wewe

utasemwa, kwa

hivyo angalia mwendo

wako wa sawa.

Ufuate T ile lililo fa n y a

bora, wewe usiende kimakosa kumkosea

Mwenyezimngu - Mwenyezi Mungu, Mungu

Mwenyezimngu na kuendea kinyume binaadam.

Mafundisho yako juu ya binadam - binaadamu

hadithi au ngano kama h i i , ndiyo Waswahili wamechagua ngano mbalimbali,

fundisho/mafundisho - jambo ambalo limefundishwa

Source: Sheikh Ahmed Nabhany, “Watu na Punda," July 1983, Malindi, Kenya. Transcribed by Ann Biersteker and May Balisidya.

291

ndani yake muna mafunzo.

Si kuwa

zinatolewa, wanatolewa watoto ni kucheka tu ; la k in i ndani utacheka na utapata mafunzo. Ngano h ii yatueleza ni mtu au watu.

Ni mtu na watoto wake w a w ili,

wa kike na wa kiume; na yeye na 5 mkewe. Walikuwa enda s a fa ri, kwa mfano kutoka hapa kwenda Matondoni au kutoka hapa kwenda Shela na kurudi.9 Sasa kwa n in i huyu mzee kuwa atawachukua watoto wake na mkewe i l i wende safari?

Kwa sababu ataka kuwafunza -

kuwaonyesha - namna gani binadamu walivyo. Sasa aliwachukua akawaambia, "Haya sasa twendeni musikize

namna

kusikiza - kufanya kusikia

gani (au m u sikilize namna gani) binadam w alivyo."

Pale pale walichukua punda

wao, wakaanza sa fa ri yao.

Sasa baba

yule amemshika punda na yule mkewe wako mbele na watoto wako pamoja na punda wamemshika anawafuata nyuma. Wakipita katika baraza hiyo hapo -

baraza - sehemu ya nyumba ya k ia s i1i ya Waswahili iliy o k o mbele; mahali ambapo wanaume kukaa i l i kuzungumza

mbele hapo - watu wale waliokaa barazani kutizama - kutazama

wakasema, "Tizame hawa wana punda 292

wanambeba yule na yule punda angeweza kuwabeba wao!

Wanakwenda

na punda yule yuwafuata." Basi wakafika mbele baba akawaambia, "Je, mmesikia maneno gani?" Uakasema kwamba, "Hawa wasema kuwa habari si si tuna punda na v ile v ile b ila ya kupandwa na mtu, tunamchukua. Basi, hawa ni watu wajinga.

Punda

mjinga/wajinga - asiyejua d e s tu ri; inpumbavu

wanaye, kisha waonwa kwenda kwa miguu." Asema, "U z u ri." Wakaenda mbele tena kidogo, wakampanda wote.

Wote watu wale wakapanda - baba,

mke na watoto wawili wakapanda.

Wakapita

barazani wasema, "Loo, tazama watu hawana imani wale.

Hawana imani hata kidogo.

Punda mmoja wamekwenda kumpanda wote. wale wataka kumvunja u ti wa maungo. kumvunja ule u j i t i wa maungo.

imani - huruma Watu

Wataka

Kwa hivyo

hawa watu hawana imani hata kidogo." Akawaambia watoto wake, "Mmesikia?" Wakamwambia, "Tumesikia." "Haya, tushukeni." Wakashuka.

Akapanda baba.

Akipanda

baba, wakienda mbele, wakikuta watu ambao walisema, "Loo, tazama mzee yule!

Yeye dunia 293

u ti wa maungo - mfupa mkubwa wa sehemu ya nyuma ya mwili u j i t i wa maungo - u ti wa maungo (ta z. juu)

yake imekwisha?

Akwenda apanda punda,

na amwata mkewe na watoto wake wenda kwa miguu! huyu?

kuata - kuacha (kwa Kiamu)

Yeye hana imani kabisa

H ilo lo ^ lik o katika starehe

limepanda punda.

starehe - h a li ya kupumzika

Watoto wake ndio

wanamfuata nyuma!" Wakisha mbele akawaambia, "Mmesikia?" Wasema, "Tumesikia." Akashuka.

Wakaenda mbele akamwaambia,

"Haya sasa, panda wewe mke!" Akapanda mkewe. wakamfuata nyuma.

Baba na watoto

Akapita katika baraza,

wasema, "Loo, tazama mwanamke yule hatamheshimu mume wake! ya watoto wake!

Wala hana imani

Awata kuwapandisha watoto.

kupandisha - kufanya kupanda

Ingawa awapandishe watoto, hampandishi mumewe, hana imani hata kidogo mke y u le !" Akawaambia, "Mnesikia?" Haya wakienda mbele akampandisha mtoto wa kiume.

Mtoto wa kiume akipanda,

akipanda, hata a k ip ita barazani wasema, "Loo!

Mtoto hana adabu yule!

Babake na

mamake na nduguye wa kike, maskini, mwanamke mdhaifu, uh? Akampangia mamake.

Hawezi kuwaheshimu.

Akapandwa na babake

294

-dhaifu - h a fifu

au yule mtoto wa kike? yeye, bwana.

Anakwenda kupanda

Watu wazee na ndugu na

mamake wafuata nyuma!" Asema, "Mmesikia?" "Ekh, tum esikia." Akenda

O

mbele akashuka.

Walipokwenda

mbele akishuka, akapanda mtoto wa kike sasa.

Akipanda mtoto wa kike a k ip ita

barazani, wasema, "Loo! yule!

Hadi hana adabu

Mtoto wa kike akwend

mtoto wa kiume. hadhi na nini? punda.

asimwate

Mwanamume npiye mwenye Anakwenda panda yeye

hadhi - heshima

Kisha mamake na babake wamfuata

nyuma kama namna h i i .

Hana adabu kabisa

mtoto y u le ." Basi baba akawaambia, "Mumesikia?" Wakamwambia, "Tumesikia, baba." Akawaambia, "Haya sasa." Pale pale wakaingia mwituni au msituni wakakata mti mrefu.

Wakikoma wakamfunga

punda miguu m iw ili na m iw ili. katika u j i t i ule.

Wakamtia

Akawaambia, "Haya, watu

wawili mbele, baba na mamake na hao huko nyuma."

Wakambeba sasa.

Wakapita.

Wakapita barazani, "Loo, wajinga! Angalia wajinga!

Punda yule anaweza 295

u j i t i / n j i t i - kipande cha mti

kuwabeba wao wote. kumbeba.

Wao wanakwenda

Yeye mwenyewe atakwenda tu .

Akwenda kwa nini? mwenyewe?

Ah?

Wasimwate akenda

Sasa tena wanambeba wao.

Basi

hawa watu hawa wajinga hawa wa mwisho. Wana maana gani kuweka punda?" Akawaambia watoto, "Mmesikia?" Basi pale pale akawaweka watoto wao akawaambia, "Humu ni wasia:

Kwamba

binadamu siku zote lazima aseme, hata kama wewe unakwenda sawa.

Sasa yote

kutoka mwanzo kule mpaka hapa tu lip o fik a , mneona, hata k itu kimoja maanake hatukuacha kufanza?

Usimdhulumu mtu.

kufanza - (Kiamu) ku­ fanya

Na ndiyo, binadamu.

Sasa wewe, tizama l i l e jambo la sawa. g Ufuate n jia ambayo imezonyooka. Usimwonee mtu.

wasia - maelezo juu ya maisha anayoyatoa mtu kwa watu wake

Usimn.yanganye mtu.

kuonea - kufanyia yasiyo haki kunyang' anya - kuiba kwa kutumia nguvu

Usiseme urongo.

Uende mwendo wa k iu tu .

kudhulumu - kufanya is iy o haki

Hapo ndipo

utapata salama kwa Mwenyezingu.

Lakini

urongo/marongo - uwongo -a kiutu - -enye wema wa watu

kwa binadamu, hupati salama." Kwa hivyo Nabahany akarudi na hadithi yake akawaachie ninyi hapo muishike mwende nayo Amerika huko, waambia watu wengine kuwa Waswahili wana hadithi kama h iz i. Sawa.

296

NOTES

Grammatical 1.

ingine - (trans. "another"). This is another form o f nyingine. In Kiamu, the Class 9 and 10 forms o f th is adjective are in g in e /z in g in e .

2.

hutofanya - (tra n s. "not doing"). form o f the verb.

3.

Ndio lao umbo - (tra n s . " I t is indeed they, th e ir character"). Ndio is a th ird person plura l agreeing w ith waja. Lao, as a possessive preceding the noun, serves to emphasize i t . Another reason fo r the word order here is the rhyme scheme, where -mbo is the rhyming s y lla b le .

4.

£ - (trans. "you are") is an example o f a free verb p re fix which substitutes fo r jn in c e rta in contexts.

5.

Walikuwa enda s a fa ri - (trans. "They went on a t r i p " ) . This is a complex verb form in which the second verb does not have an e x p lic it aspect marker.

6.

punda yuwafuata - (tra n s. "the donkey follow s them"). Yu is an alte rn ate th ird person singular form o f the short present.

7.

H ilo lo - (tra n s. "the one by th a t name"). This is a shortened form o f the emphatic demonstrative, h ilo h ilo , "th a t very one," which agrees w ith jin a , implying th a t the person has been named.

8.

akenda mbele - (tra n s. "and he went ahead"). o f akaenda coalesce here.

9.

Ufuate n jia ambayo imezonyoka - (tra n s. "Follow the path which is stra ig h t/h o n e st'1) . In the Kiamu d ia le c t, the -zo- re la tiv e in f ix corresponds to the vyo o f manner in Standard Sw ahili. Note th a t there are two d iffe re n t re la tiv e markers here.

This is the negative habitual

The vowels "a" and "e"

Cultural a.

This sto ry was to ld a t the Lamu museum in Lamu town. Shela are other towns on Lamu Island.

297

Matondoni and

MASWALI

1.

Wahusika wa ngano h ii ni nani?

2.

Baba anataka kwenda sa fa ri kwa sababu gani?

3.

Watu gani wanazungumzia kuhusu fa m ilia h ii?

4.

Nani alipanda punda?

5.

Watu w a liin g ia mwituni kwa nini?

6.

Baba aliwaambia watoto kutofanya vitendo vinne.

7.

Eleza kwa ufupi wasia wa hadithi h ii. Eleza jib u lako.

8.

Toa mfano mmoja wa ngano ya aina h ii ya Kiamerika. nini?

9.

Ukienda sa fa ri pamoja na mama na baba na dada na punda zako, m ta sa firi kwa namna gani? Kwa n in i mtaenda kwa namna h ii?

Nani alishuka punda?

298

Kwa sababu gani?

Walitumia u j i t i kufanya n ini? Vitendo h iv i ni nini?

Unakubali nao au hukubali? Wasia yake ni

ACTIVITIES Objective - Imaginative Narration Prepare an imaginative narrative presentation to be given in a class s to ry te llin g session. Objective - C ultural Description This sto ry includes a v a rie ty o f references to Swahili cu ltu re . L is t these and be prepared to discuss your l i s t in class. Objective - C ultural Description and Comparison Id e n tify other Swahili ta le s , proverbs, songs, etc. , in which there is reference to the donkey and/or other animals and be prepared to discuss the symbolism o f the donkey and other animals in Swahili oral lite r a tu r e . Objective - Imaginative Narration R e-tell th is sto ry in Swahili and tape your version o f i t . Then compare your version to th a t o f Mr. Nabhany. Objective - C ultural Description and Comparison Prepare to discuss in class the use o f fables to provide moral in s tru c tio n and whether th is ta le could be viewed as presenting only the message Mr. Nabhany discussed at the end. Objective - Grammatical Practice: Recognizing D ialect Forms Id e n tify fiv e sentences in th is passage in which Northern D ialect forms are used. Rewrite these sentences using only Standard Swahili forms. Objective - Vocabulary Development Use each o f the follow ing in a sentence o f six or more words k u th ib itis h a baraza starehe

mafundisho mj i nga kuonea

iv ^

Kilimanjaro

22. Tanzania Kabla ya Utawala wa Kigeni

Babu Adhihirisha Ukweli Siku moja wakati wa kianqazi

kudhihirisha ( kudhahirisha) kufanya jambo liwe wazi; liju lik a n e wakati wa kiangazi - wakati usio na mvua na wenye jo to

kabla babu yangu alipokuwa hajafar i ki n i1ibahatisha kuwa na mazun-

k u fa rik i - kufa

gumzo naye, ilikuw a ni mara ya kwanza

kubahatisha - kujaribu

kuhojiana naye hata k u fik ia hatua ya kukasirishana.

Kwa v ile mimi ni

kuhojiana na - mtu kumwuliza mwingine maswali na kuulizwa naye

mjukuu wake, aliona fa h a ri* kubwa kunisimulia mengi i l i kusahau ubishi niliyokuwa nikifa nya .

kukasirishana - mtu kumpa mwingine hasira na kupewa naye hasira

Nyumbani tulipopumzika, na 2 shambani tu k ilim a , babu alizoea

ubishi - kutokukubali jambo au mawazo ya mtu mwingine

kusema maneno haya matatu " Enzi ya

enzi - wakati (hapa)

Furaha".

kuamuru - kutoa amri

Hata akaamuru mdogo wangu

k itin d a mimba/vitinda mimba mtoto wa mwisho kuzaliwa

ambaye ni k itin d a mimba kwa mama aitwe "Furaha" i l i kuwa kumbukumbu ya enzi il e ya furaha.

Mimi sikue-

kumbukumbu - k itu au jambo ‘linalokumbusha kitendo au jambo l i l i l o p i t a

lewa maana yake; hivyo, siku moja tukiwa tumeketi jamvini nilimwomba aniambie maana ya maneno haya. Source: Katoke I. K. “Tanzania Kabla ya Utawala wa Kigeni,’ in Tanzania: Kabla Baada ya Uhuru. Nairobi: East African Literature Bureau, 1971, pp. 3-13.

303

"Kabla ya siku z ile za v io ja na majonzi chini ya utawala wa Bwana

k io ja /v io ja - k itu kinachoshangaza au kutisha majonzi - huzuni

Kinoo Mjerumani,3 kisha akafuata Mwingereza baada ya v ita " alianza m asim ulizi, "dunia yetu ilikuw a na neema kubwa.

masimulizi - h a d ith i; maelezo juu ya jambo lililo to k e a

Watu w a liis h i mi aka neema - baraka; faida

mingi b ila wasiwasi, majonzi wala majuto.

T u lijita w a la , tu liw a ita

mababu zetu w akaitika, t u l i i t a miungu yetu ikatumwagia neema. z ile zilikuw a za furaha.

Enzi

kumwagia - kupa kwa wingi

Mjukuu

wangu hata leo unaweza kuona mabaki

baki/mabaki - k itu kilicho b a ki

ya maisha ya kale katika mapango kadhaa k.m. huko Kondoa,b Amboni Tanga,c na penginepo." Nilishanqaa sana kwa sababu

kushanqaa - kuona ajabu

alikuwa akisema mambo kinyume cha yale niliyofundishwa shuleni kwamba: Watu w a liis h i kinyama, w alikula

kinyama - kama wanyama

wenzao, walitembea uchi.

uchi - h a li ya kutokuvaa nguo

lewa na Wazungu.

Walioko-

Utamaduni hauku-

wapo, nchi yetu ilikuw a hata haina maendeleo yoyote. Babu hakuweza kuvumilia

304

niliyomwambia.

Alisogea karibu na

kuanza kunisim ulia mambo yalivyokuwa tangu hapo awali jin s i makabila yetu yalivyoundwa, j in s i watu wake w a livyoishi na kufanya ka zi, pia jin s i walivyoabudu na kufurahia mi la na

kuabudu - kuheshimu, kuomba, kuogopa mungu au miungu

desturi zao. Uongozi Zama Hizo Kabla ya utawala wa kig en i, yaani kabla ya m a ing ilio ya Wajerumani na Waingereza, makabila ya

m aing ilio - kuingia mahali iau katika jambo l i s i l o kuhusu kwa nia fu la n i

Tanzania yalikuwa ya aina mbalimbali kwa kufuata jin s i yalivyoundwa hapo mwanzo.

K ila kabila lilik u w a na

kiongozi wake wa aina fu la n i.

Kuna

makabila yaliyokuwa na utawala wa aina ya kifalm e.

Yalimtambua

kiongozi mmoja aliyekuwa na uwezo wa kutawala kutokana na mi la za nchi, Hakuwa mtawala tu b a li mli nda 3 amani na mila za nchi. Aliwachagua

mlinda/walinda - mtu anaye1i nda amani - h a li ya usalama

viongozi chini yake kumsaidia kuta­ wala na kuhudumia watu wake.

Mfano

305

kuhudumia - kutumikia, kusaidia

wa makabila hayo ni Uahehe ambao walikuwa na kiongozi wao mkuu 'Miwa’ kwa mfano Mkwawa.^

Pia Wachagga

I

P1

ambao walikuwa na Mangi

mbalimbali

kama M e li,^ R indi,^ n.k.

Wasambaa

nao walikuwa na kiongozi wao mkuu a liye itw a KimeJu. ama Siinbainwe.ne. Na huko Buhaya viongozi wao w aliitw a L Bakama kama v ile Rumanyika,

stadi/mastadi - mwenye uFodari au fundi uwashi - kazi ya kujenga kwa mawe utengenezaj i - kazi ya kutengeneza au kujenga k itu

K a b ig i,1 RuhindaJ n.k. Tunaweza kuzidi k u jiu liz a watawala hawa walitokeaje?

4

Ingawa

hatuwezi kuwa na uhakika k a m ili,

mtumbwi/mi tumbwi - chombo cha k u s a firia m toni, ziwani, au baharini kinachotengenezwa kutokana na kipande kikubwa cha mti

masimulizi mengi yanasema kuwa hapo awali mtu aliyekuwa stadi katika

usana (usani) - kazi ya kutengeneza vyombo vya chuma, n .k.

kazi fu la n i kama uwashi, utengenezaji uhunzi - ta z. juu usana mitumbwi, usana (uhunzi) , ama kazi kuteuliwa - kuchaguliwa nyingine ya uhodari angeweza ukoo/koo - jamaa kuteuliwa na ukoo, jumuiya au ja m ii kuwa kiongozi wao.

kamambe

Wakati mwingine

— j i t u dume

lenye nguvu —

angeweza kuwapiga vita**ukoo mwingine halafu a k a jitw a lia madaraka.

Masimu­

l i z i mengine yanasema kwamba mtu

306

jumuiya (jumuia) - ja m ii; kikundi cha watu (hapa) j i tu/maj i tu - mtu mkubwa dume -

-a kiume

mwenye hekima, na a liy e na busara na ambaye a lijis h u g h u lis h a sana kuwapatanisha watu katika magomvi ama kuwapatanisha na miungu yao

kupatanisha - kufanya watu wapatane

aliheshimiwa sana hata kufanywa kiongozi. Makabila mengine hayakuwa na utawala wa aina hiyo. w a lijio n a sawa.

Watu wote

Hivyo hapakuwa na

haja ya kumfanya mtu yeyote kuwa mtawala ama kiongozi.

Sababu moja-

wapo ni kwamba makabila hayo y a l i i shi mahali ambapo palistaw i mazao ya muda mfupi kama nafaka tu .

kustawi (ku sita w i) - kumea

Hivyo

haikuwezekana wakulima kukaa hapo pamoja kwa muda mrefu b ila kuhamahama.

Basi, kwa v ile walihamahama 7 pasingekuwa na haja ya mtu mmoja

kuhama - kutoka mahali fu la n i na kwenda kuishi mahali pengine

au wachache kuwasimamia wote katika kazi za maisha ya mahali pamoja kama makabila tuliyokwisha zungumzia hapo aw ali.

Makabila haya ni kama

Wamasai, Watindiga (ama Tatoga) na Wahadza wanaoishi katika mikoa ya

307

mkoa/mikoa - sehemu ya nchi i l i y o kubwa kuliko wilaya

Arusha, Singida, na Shinyanga. Makabila mengine hayakuwa na utawala uliovuma sana, la k in i yalitambua

kuvuma - kusikika; kuenea

viongozi kadhaa katika shughuli zao za k ila siku kwa mfano Wagogo, Wasukuma na Wanyamwezi. Hata hivyo, makabila yote (yale yaliyokuwa na watawala na yasiyokuwa) yalikuwa na ukoo ambao mara nyingi u liis h i pamoja, ukafanya k i j i j i na ku m ilik i mali pamoja. Lakini makabila mengine, hasa ya ukoo unaotokana na uzazi wa mama, yalitawanyika mahali pengi.

Maka-

b ila kama Wayao yalitambua ukoo wa

uzazi - ndugu wa upande mmoja; k.m. uzazi wa mama — ndugu wa upande wa mama kutawanyika - kueneza k ila mahali

mababu zao k u p itia uzazi cha mama. Wengine kama Waha, Wahaya na Wachagga hutambua kizazi cha upande wa baba. Mara nyingi watu wa ukoo mmoja walijuana na kupatana sana kama ndugu waliotokana na mzazi mmoja wa kwanza.

kutembeleana - mtu kumtembelea mwingine na kutembelewa naye

Walitembeleana, kualikana - mtu kumwalika mwingine na kualikwa naye

w alialikana katika sherehe

308

mbalimbali, k.m. kuzaliwa kumwita jin a .

mtoto,

Pia w a liis h i pamoja

kwa siku kadhaa katika siku za majonzi na huzuni ya misiba kadhaa k.m. v ifo , v ita , kimbunga, n .k. Kuhusu mali iliy o lip w a kwa mahari

kimbunga - upepo mkuu na wenye nguvu nyingi sana

ya b in ti yao, waliweza kuigawanya kwa wote waliohusika.

Mara nyingi

visa na ugomvi ama kutopatana kulisawazishwa kwenye sherehe na mkusanyiko wa ukoo.

mkusanyi ko/mi kusanyi ko kikundi cha v itu au watu ambao wamewekwa mahali pamoja

Kila k i j i j i kilikuw a na mipaka yake na mbuga na malisho yake.

Ugomvi wa mipaka haukutokea

mara kwa mara, na hata ulipotokea wazee wa v i j i j i na wa koo walikutana na kuipatanisha.

kusawazishwa - kufanya kuwa sawa sawa

Mara nyingi v i j i j i

mbuga - ardhi yenye nyasi isiyokuwa na m iti mikubwa mingi malisho - mahali penye majani ya k u lis h ia ng'ombe na mifugo mingine

kadhaa v ilik u b a lia n a kuwa na mahali pa kulima pamoja na mbuga za malisho kwa wote. Dunia Iliy o jito s h e le z a Makabila yetu y a lijito s h e le z a hapo enzi za kale kwa h a li yoyote — katika maisha ya ubinadamu ya k ila 309

ubi nadamu - kuishi v iz u ri na watu wengine

s iku , katika uchumi, na katika m ahitaji ya roho. utu - ubinadamu (ta z. juu)

Utu Mtu alimtambua na kumheshimu mwenzake kama binadamu kama yeye. Na heshima h ii ilia n z ia nyumbani. Mtoto aliwaheshimu baba na mama. Hiyo haikutosha.

Alimheshimu

mkubwa yeyote yule.

Lazima amwamkie

v iz u ri na lazima a it ik ie mwito wo wote akiitw a ama akitumwa. ya nyumbani hayakutosha.

Mapatano Nyumba ama

fa m ilia zilip a ta n a na jir a n i zake, v ile v ile k i j i j i kilip a ta n a na k i j i j i cha karibu, na kadhalika.

mwito/miito - kuita, kitendo cFTa kuita

jira n i/m a jira n i - mtu anayeishi karibu na mahali unapoishi

Ujamaa

katika nyumba ama jam ii haukuishia kwa baba, mama na mtoto.

Uliendelea

h a li kwa babu, b ib i, shangazi, baba,

b ibi - (hapa) nyanya

baba mdogo, hata k u fik ia watu

baba mdogo - mdogo wa baba

is h ir in i katika jam ii moja. . . . Pi ni Je, katika shughuli za k ila siku kama kulima, kujenga, kufanya

310

biashara n .k ., kama mambo yalikwenda kombo, mtu angefanyaje?

kwenda kombo - kuharibika

Je kama

mtu alitendewa vibaya na mwenzake

kukawia - kuchelewa

angefanya nini?

kuzimu - mahali zinakokwenda roho za watu ambao wamekufa

Je kama alikuwa na

m ahitaji mengine mengi angefanya nini?

Jibu ni kwamba mambo hayo na kuhesabika - kuwa jumla maalum

mengine mengi yalipotokea mtu hakukawia kumwendea yeye yule a liy e

mzimu/mizimu - roho za watu ambao wamekufa wanaopewa heshima

juu ya wote - - Mungu na mababu wakiwa kuzimuni.

H ii ndiyo i l i ­

kuwa d in i maalum kabla ya wageni kuingia nchini.

msamaha/misamaha - tendo la kusamehe

Hakuwapo Mungu

mmoja b a li wengi na wasingehesabika. Kila ukoo ulikuwa na mungu na na mzimu wao waliyemwabudu na amba-

dhambi/ ( dhambi) madhambi kosa linalovunja amri ya d in i laana/malaana - hasira ya Mungu

ye aliwaletea neema na msamaha wa dhambi walizozitenda.

I l i k u jio -

kutambikia - kuwapa mizimu au miungu zawadi i l i wasiwe na hasira

ndoa katika dhambi na laana ilim pasa mtu kutambikia miungu iliy o husika.

V ile v ile kuonyesha shukrani

kuonyesha shukurani kuonyesha kuwa unamshukuru mtu kwa a j i l i ya jambo fu la n i

kwa neema z iliz o k u ja kama mavuno mengi na mvua n y in g i, tambiko l i l i -

tambiko/matambiko - jambo fu la n i, shughuli au kitendo cha kutambikia miungu au mizimu

fanyika. ELIMU Utu, uchumi, d in i na elimu ni

311

v itu muhimu.

Kabila ama jam ii

fu la n i ilijif u n z a m ila, aina za uchumi na d in i yao kufuatana na aina ya elimu waliyopata ama kutoa. kueneza - kuwezesha kuenea

Njia to fa u ti z ilitu m ik a kueneza elimu ya kizazi kimoja mpaka kingine. U ta jir i wa mila na tabia za kabila fu la n i uliweza kuenea kote nchini

u t a jir i - h a li ya kuwa na mali n yin g i; h a li ya kuwa ta j i r i

kwa kutumia n jia h iz i. Hapo kale hapakuwa na madarasa na shule kama tuonavyo sasa.

Watoto

w a lijifu n z a kwa nyimbo, hadithi na zaidi kwa vitendo.

Mtoto wa mvuvi

a lijifu n z a uvuvi kwa kuongozana na

kuongozana na - mtu kuongozwa na mwingine

baba yake huko baharini na kujionea mwenyewe jin s i samaki wanavyovuliwa. Hali kadhalika mtoto wa mwindaji kufuatana na - mtu kumfuata mwingine

alifuatana na baba yake mpaka mawindoni.

Elimu pia ilito le w a

katika wakati fu la n i fu la n i wa kukua mtoto.

Makabila mengi waliwapeleka

watoto

wao na kuwatia jandoni.

Huko jandoni mambo mengi ya mafunzo y a lifa n y ik a .

Watoto wa kike mara

312

mawindoni - mahali pa kuwinda

kwa mara walifunzwa katika unyago. Hadithi za wakubwa na nyimbo v i l i kuwa v itu vingine vya maana sana katika kuwafunza watoto. Faida kubwa ya elimu h ii ni kufundisha k ile ambacho kina manufaa kwa wakati ule.

Manufaa ya elimu

hayakutegemea wakati ujao.

IIa

wakati ule ambapo yanatolewa.

T u jiu liz e Kidogo Kwa n in i siku z ile uhuni,

uhuni - tabia ya kufanya vitendo vya kuchukiza

dhambi, na makosa hayakuwa mengi kama siku h izi?

Maana yake: sababu

hasa ya babu kusema 'enzi z ile za furaha' ni n in i? :

Kujibu swali hi 1i

tukumbuke m ila, desturi na sheria za zamani, hazikuandikwa

kitabuni

kama vitabu vya sheria tunavyo sasa. Lakini k ila mtu a liju a na kuheshimu wajibu wake kama iliv y o kwa jir a n i mwema.

Kutenda makosa kulisababisha

laana kutoka kwa Mungu na mababu i l i kuadhibu jam ii nzima ya mtu huyo, na

313

kuadhibu - kumtesa mtu kwa makosa ambayo ameyafanya

pengine kabila zima.

Kwa hiyo kama

mhalifu angeonekana, angeadhibiwa v ik a li hata kutoswa m a jin i.

m halifu/wahalifu - mtu anayevunja sheria

Tuna-

weza kusema kwamba u h a lifu haukuwa

kutoswa m ajini m ajini

kutupwa

mwingi kwa sababu watu waliogopa kwamba matokeo ya baadaye si yao pekee b a li jamaa, v i j i j i hata kabila lao. Ndiyo maana wasichana w a liweza kukua wakawa wakubwa b ila kupata mimba, ama wanawake waliolewa b ila kuwaacha waume zao.

Adhabu ya

u h a lifu ilikuw a moja: Msichana aliyepata mimba b ila kuolewa a lit o -

adhabu - mateso anayofanyiwa mtu ambaye amevunja kanuni au sheria u h a lifu - kitendo cha kuvunja sheria

swa m ajini ama kutengwa kwenye kisiwa au adhabu nyingine k a li.

mimba - kukua kwa rntu au mnyama ndani ya tumbo la mama

Mwanamke aliyemwacha mume wake b ila kosa maalum asingerudi nyumbani kwa baba yake na hasa kwa v ile ingemlazimu baba kulipa mahari yote. "Kwa hakika huu ulikuwa wakati wa 'Furaha'.

Furaha kwa w a lio is h i

wakati huo.

Furaha pia kwa vizazi

vyao.

Hiyo ni enzi ya Furaha

k a m ili, " a lim a liz ia Babu. 314

kutengwa - kuwekwa mbali na watu wengine

NOTES Grammatical 1. kuona fahari - (tra n s. "to feel proud"). There are many useful phrases in which kuona is used. You are probably fa m ilia r wi t h : kuona lo - to be surprised Many of these are easy to understand i f you remember th a t kuona (and kusikia as w ell) can re fe r to other perceptual acts in addition to seeing (or hearing). For example: kuona kuona kuona kuona kuona kuona

njaa - to feel hungry kiu - to feel th ir s ty b a rid i - to feel cold jo to - to feel hot u sing izi - to feel sleepy haya - to feel shame

There are many additional examples in Rechenbach, p. 418; Mohamed, p .27; and Farsi, pp. 29-30. See fn . 2 of "Mumbi "Ahojiwa" fo r s im ila r examples w ith k u s ik ia . 2. alizoea kusema - (trans. "s/he used to say"). Kuzoea is an a u x ilia ry verb which indicates th a t the action o f the follow ing in f in it iv e is a habitual or typ ica l action. See fn . 8 of "Mapambano Yanaendelea." 3. mlinda amani - (tra n s. "the defender o f peace"). Note th a t the noun follow ing mlinda here refers to th a t which is defended: mlinda amani - defender of peace mlinda mila za nchi - defender of national customs but in other cases refers to th a t which something else is defended from: mlinda ndege - one who scares away birds 4. tunaweza kuzidi k u jiu liz a - (trans. "we are able fu rth e r to ask ourselves"). Kuzidi is used here as an a u x ilia ry verb. See "K u jip a tia Mchumba," fn . 5.

315

5. j i t u dume - (trans. "a male g ia n t"). This is an example o f what is usually called an "augmentative." When nouns normally o f another class are found in a Class 5 or Class 6 form, the im plication is th a t the Class 5/6 form re fers to a larger object or person. The Class 5/6 form often has additional negative connotations, especially i f the noun re fe rs to a human being. Other examples are found in Ashton, pp. 296-298; Wilson, p. 141; and M. S a id i' s Fani Mbali Mbali za K is w a h ili, Dar es Salaam: Longman, 1976, pp. 54-55. m 6. kuwapiga v ita - (trans. "to wage war against them"). This is another example of a phrasal verb in which kupiga is used. See fn . 9 of "Mumbi Ahojiwa" fo r additional examples. Notice th a t in th is context the -wa- object p re fix in kuwapiga v ita ukoo refers to watu, here deleted. 7. pasingekuwa - (trans. "there would not have been"). This is a conditional form using the Class 16 or pa- p re fix . See Wilson, pp. 347-355, fo r additional examples and explanations.

316

NOTES Cultural a. Bwana Kinoo Mjerumani is a derogatory term fo r the German colonial ru le rs . b. Located approximately 100 miles north of Dodoma in central Tanzania, Kondoa is one s ite of rock-paintings in Tanzania. c. Located fiv e miles to the north o f Tanga on the coast of Tanzania, the Amboni caves are a series o f natural caverns which also contain rock-paintings. For more inform ation on archaeological site s and fo r detailed maps of Tanzania, see the Atlas o f Tanzania, Tanzania Surveys and Mapping D ivisio n , M in istry o f Lands* Settlement and Water Development, Dar es Salaam, Tanzania, 1967. d. Mkwawa (7-1898) ruled during a time of p o litic a l consolidation fo r the Hehe, a fte r t h ir t y d is tin c t groups had joined to form one p o litic a l e n tity . He mounted a successful resistance campaign against the Germans in 1891, and then ruled in re la tiv e peace and pro spe rity fo r three years afterward. The Germans then launched an offensive against Mkwawa in 1894, soundly defeating the Hehe. Mkwawa was f in a lly forced to commit suicide in order to avoid capture in 1898. e. Mangi is the term fo r a leader among the Chagga. f . Meli was a leader o f the Chagga people from 1891 to 1900. He resisted one German expedition in June of 1892, was defeated the follow ing year, and was u ltim a te ly hanged by the Germans in 1900. M e li's death was a ttrib u te d in part to the curse of a brother who was murdered while struggling w ith Meli fo r control o f the chiefdom. g. The fa th e r o f M eli, Rindi ruled in Moshi b r ie fly during 1860, and then from 1870 to his death in 1891. Rindi signed tre a tie s and worked with the Society fo r German C olonization, a lly in g himself w ith the Germans and the Arusha against a local r iv a l, Chief Sina of Kibosho. h. Rumanyika (7-1880) came to power in 1853 at Katagwe, follow ing the in te rve ntion of the King of Buganda against Rwegira, a riv a l claimant. Rumanyika1s 27 years o f ru le were characterized by fu rth e r growth in the Swahili/Arab trade, struggles w ith his brother Rwegira over the question o f succession, and a series of local wars.

317

i . Chief o f Kianja in Buhaya, Kabigi a llie d himself with the Germans even as he excluded missionaries from his land. Kabigi learned to read and w rite , adopted German m ilita ry techniques, and collected taxes. His support fo r the Germans was well rewarded by p o litic a l favors. j . Following the collapse o f Bunyoro-Kitara, Ruhinda (c. 1500-1600) established his clan, the Hinda, as ru le rs o f Ankole in Uganda. Later he conquered Bukoba and Karagwe in Tanzania and Burundi, establishing sub-dynasties in those areas. For additional inform ation on Tanzanian h is to ric a l fig u re s , see the fo llo w in g : Andrew Roberts, ed. Tanzania Before 1900. African Publishing House, 1963.

N airobi: East

John I l i f f e . Tanganyika Under German Rule 1905-1912. Cambridge: Cambridge U niversity Press, 1969. Laura S. Kurtz. H is to ric a l D ictionary o f Tanzania. African H is to ric a l D ic tio n a rie s , no. 15. Metuchen, N .J., and London: Scarecrow Press, 1978.

318

MASWALI 1.

Lengo la somo hi 1i ni n ini?

2.

Msimulizi a lip a ta wapi maarifa aliyoyatoa katika makala haya?

3.

Eleza to fa u ti baina ya makabila yaliyokuwa na watawala na yale yaliyokuwa hayana watawala.

4.

Mwandishi anasema masimulizi a liyo ya sikia hayakuwa kama h is to ria a liy o is ik ia shuleni. Kwa n in i kuna h is to ria za aina m b ili?

5.

Watu wa ukoo mmoja w alialikana na kutembeleana kwa a j i l i gani? Je, walifanya h iv i wakati gani?

6.

"Utu" (katika makala) maana yake nini? duniani?

7.

Je, makala ya h is to ria kama haya yana umuhimu gani? watu kujua h is to ria zao? Kwa nini?

8.

Dini za watu kabla ya ukoloni zilikuw aje?

9.

U n a fik iri n in i kuhusu n jia ya kufundisha watu kama inavyoelezwa katika somo hi 1i ? Je, unaupenda mtindo huu kuliko ule wa kisasa? Eleza kwa u fu p i.

1 t

319

Je, kuna utu wa kutosha

Je, ni v iz u ri

ACTIVITIES

1.

Objective - Narration Prepare fo r in-class presentation a n a rra tive in which you take the part o f one o f your grandparents; explain to young people changes which have occurred in your society.

2.

Objective - Analyzing and Evaluating Material Prepare fo r an in -cla ss discussion o f how you would revise th is passage fo r presentation o f the same content to an American elementary or high school audience.

3.

Objective - Narration Id e n tify a period in your own l i f e , th a t o f your fa m ily, or th a t o f a group with which you id e n tify , which you would characterize as "Enzi ya Furaha." Develop a presentation in which you explain th is period to your classmates.

4.

Objective - Interview In v ite an East A frican or group o f East Africans to your class to discuss "school" and "non-school" education. Interview your v is ito r s on th is to p ic and also be interviewed by them.

5.

Objective - Expanding Information Much o f the inform ation presented in th is passage is in a very s im p lifie d form. Id e n tify a topic mentioned in the passage which is w ith in your area o f expertise. Then develop a presentation in which you expand upon the inform ation presented here.

6. Objective - Grammatical Practice: A u x ilia ry Verbs Write ten sentences in which you use k u z id i, kuendelea, or kuzoea as a u x ilia ry verbs. 7. Objective - Vobabulary Development Use each o f the follow ing in a sentence o f seven or more words: kuona njaa kuona kiu kuona b a rid i kuona jo to kuona u sin g izi kuona haya kuona fahari mlinda ndege jitu kushangaa mimba mwi to

321

23. Pongezi Mwalimu Nyerere

Mnara wa Msikiti— Unguja

Mwanasiasa mashuhuri wa mi aka mingi, Rais Ju lius Nyerere wa Tanza­ nia, amechaguliwa kama mwenyekiti

mwenyeki ti/wenyeki t i - mtu aliyechaguliwa na watu kuongoza chama au mkutano

mypa wa S hirika la Umoja wa Nchi Huru za A frika (OAU).

Hatuna budi

kumpongeza na kumtakia k ila la heri na fanaka.

Rais Nyerere ni miongoni

fanaka - baraka

mwa miamba ya uhuru na viongozi w alio-

mwamba/miamba - mtu hodari

anzisha OAU mnamo 1963.

kuanzisha - kufanya kuanza

Kama mwanasiasa hodari na mwenye busara, anatambuliwa na kuheshimiwa sana uliwenguni. Jambo jin g in e la kupendeza katika mkutano wa sasa wa OAU ni kwamba utaendelea lich a ya kwamba* Morocco ime-

mkutano/mi kutano - kikundi cha watu ambao wamekutana kufanya shughuli fu la n i

jiondoa baada ya wajumbe wa P o lisa rio mjumbe/wajumbe - mtu aliyetumwa kufanya shughuli fu la n i mkutanoni (taz. juu)

kutoka Sahara Magharibi kuruhusiwa k u s h irik i.

Mfalme Hassan wa Morocco

a l i f i k i r i a kwamba nchi nyingine maraf i k i zake zitaunga mkono

Morocco na

kujiondoa pia katika OAU, la k in i ni

Source: “Pongezi Mwalimu Nyerere", Taifa Leo (Nairobi, Kenya), 14 November 1984, p. 2.

325

Zaire tu ambayo inaiunga mkono, na hata haikujiondoa isipokuwa tu ku-

kususia - kukataa kufanya jambo; kukataa kuhudhuria

susia mkutano wa sasa. Makamu wa Rais na Waziri wa Mashauri ya Nchini, anayeongoza ujumbe wa Kenya katika mkutano huo, amesema wazi kwamba Kenya haiungi mkono hatua ya kujiondoa ama kususia mkutano wa OAU kwa sababu haitasaidia kusuluhisha To lo te .

makamu wa ra is - mtu atakayekuwa ra is kama ra is a kifa waziri/m awaziri - mtu mkuu anayepewa madaraka ya kiongozi katika s e rik a li w aziri wa mashauri - mtu anayempa ra is mashauri (shauri/mashauri maoni yatakamsaidia mtu aamue kufanya au kutofanya jambo fu la n i)

Lakini pia k u fik ia sasa mkutano huo wa 20 wa OAU haujakatizwa.

Wajumbe

ujumbe - wajumbe wote pamoja wa nchi moja au chama kimoja ni ujumbe wa nchi hiyo

waliendelea mbele na kumchagua Mwalimu hatua - kitendo Nyerere kama mwenyekiti mpya baada ya kumaliza swala h ilo la Sahara Magharibi. Hata hivyo, h ii haina maana kwamba mzozo huo wa P o lisa rio na Morocco umem alizika.

kusuluhisha - kufanya h a li ya kupatana itokee k u fik ia - mpaka kukatizwa - kufanywa mazungumzo yasiendelee

Huenda ikawa v ita vitaim aswala/maswala - swali

rika ka ti yao na kubidi OAU kutafuta n jia mathubuti za kumaliza mzozo huo. Kwa sasa, Mwalimu Nyerere ana wajibu mkubwa sana.

Kama alivyosema

mwenyekiti anayeondoka, Rais Mengistu Haile Mariam wa Ethiopia, wakati wa

326

mzozo/mizozo - ugomvi; h a li ya kutopatana kuimarika - kuwa - enye nguvu sana kubidi - kulazimika mathubuti - - enye nguvu sana

kufungua mkutano huo, A frik a in g a li inakabiliwa na matatizo ambayo y a likuwapo wakati alichukua uenyekiti miaka m iw ili iliy o p ita .

uenyekiti - kazi ya mwen y e k iti (ta z. juu)

Pia kuna

matatizo mengine mapya yaliyotokea na ambayo ya n a h ita ji kusuluhishwa. Katibu Mkuu wa Umoja wa M ataifa,

katibu mkuu - kwa Kiingereza 'Secretary General'

Javier Perez de C uellar, ambaye pia kuhutubu - kutoa hotuba a lihutubu, a lita ja matatizo hayo kama ukame, njaa, wakimbizi na h a li mbaya sana ya uchumi. Rais Nyerere a lik u b a li jambo h ilo

ukame - h a li ya nchi kukosa maji mkimbizi/wakimbizi - mtu anayekimbilia nchi is iy o yake kwa sababu ya ukame, njaa, v ita n.k.

na ingawa aliapa kuimarisha ushirikiano na kuingiza nguvu zaidi OAU, Rais

kuapa - k u th ib itis h a jambo kwa kiapo

Nyerere hawezi mwenyewe kufanya kazi

ush irikia n o - umoja

hiyo ngumu.

kuingiza - kufanya kuingia

H ii ndiyo sababu viongozi

wengine hawana budi k u itik ia w ito wake

w ito - mwito

na kuimarisha umoja z a id i.

maendeleo - h a li ya kuendelea v iz u ri hasa kwa uchumi au mawazo

Maendeleo ya kiuchumi ni muhimu kwa u th a b iti na nchi za OAU hazina

u th a b iti - h a li ya kuwa imara

budi k u jita h id i kutimiza lengo h ilo 3

badala ya kupiga domo

tu .

kutimiza - kufanya k itu kiwe kam ili

Rais

Nyerere anajulikana kwa hekima yake na kwa hakika ni wakati kama huu

327

ndipo anah ita jlka kuongoza s h irik a

k u h ita jik a - kuweza kuhitajiw a

h ilo , i l i k u lis a id ia kukabiliana na matatizo yake. Ni muhimu nchi za A frik a zimpe

sh irika/m ashirika - chama au jumla ya watu au wajumbe k ilic h o na shughuli fu la n i muhimu

ushirikiano kam ili a n a o h ita ji, kutia moyo kutimiza wajibu wake ipasavyo, wala z is ifu a te mfano mbaya wa Morocco.

Ukuta— Unguja

328

NOTES

Grammati cal 1.

Licha ya kwamba - a phrase which functions as a conjunction, and is often best translated as "even though."

2.

kuunga mkono - (tra n s . "to support"). expressions, such as: kuunga hesabu kuunga chakula

-

Kuunga is also used in other

"to to ta l" "to s t i r food"

Note th a t i f an object in f ix were used here, the phrase would be, zitaiunga mkono Morocco. The - i - would agree with Morocco, not w ith mkono as on the next page: Zaire tu ambayo inaiunga mkono. 3.

kupiga mdomo - (tra n s. "to ta lk uselessly" - o fte n , although not here, "to gossip"). This is yet another example o f an idiom atic phrase in which kupiga is used. See also fn . 9 o f "Mumbi Ahojiwa."

Cultural a. For additional inform ation on the Organization o f African Unity, see the fo llo w in g : Cervenka, Zdenek. The Organization of A frican Unity and it s C harter. New York: F. A. Praeger, 1969. El-Ayouty, Yassin, ed. The Organization o f A frican Unity a fte r Ten Years: Comparative Perspectives. New York: F. A. Praeger, 1975. Wolfers, Michael. U n ity . London:

P o litic s in the Organization o f African Methuen, 1976.

329

MASWALI

1.

"Mwalimu," katika makala haya, ni nani?

2.

Kwa n in i ni lazima kumpongeza Mwalimu?

3.

Habari iliyom o katika makala haya inahusu n in i; siasa au uchumi?

4.

Kwa n in i Morocco na Zaire z iliu s u s ia mkutano wa OAU?

5.

Viongozi wa Kenya wamekata shauri kufanyaje kuhusu mkutano wa OAU? Kwa n in i wamekata shauri hi 1i ?

6.

Katibu Mkuu wa Umoja wa Mataifa ametaja matatizo gani ya Afrika? Eleza kwa ufupi k ila ta tiz o .

7.

Toa maoni yako mwenyewe kuhusu ta tiz o la Morocco na P o lis a rio . Kama hujui jambo hi 1i tunga maswali machache juu ya jambo h i l i , ambayo ungependa ya jibiw e.

8.

OAU ina matatizo mengi.

9.

Eleza umuhimu wa kuwa na kiongozi mwenye hekima na busara kama Mwalimu.

U n a fik iri ni kwa sababu gani?

330

ACTIVITIES

1.

Objective - Congratulating a Public Figure Develop a speech fo r class presentation in which you congratulate a well-known public fig u re .

2.

Objective - Congratulating a Friend or Colleague Develop a speech fo r class presentation in which you congratulate a classmate on some recent accomplishment.

3.

Objective - Accepting Congratulations Develop a speech fo r class presentation in which you thank someone fo r congratulations given to you.

4.

Objective - Evaluating Information Id e n tify the positions and in d ivid u a ls supported and opposed in th is e d ito r ia l. Then prepare fo r a class discussion in which you in dicate how the author has expressed approval and disapproval o f these positions.

5.

Objective - Updating Information Follow up one to p ic mentioned in th is a r tic le and prepare an up-date fo r class presentation.

6.

Objective - Paraphrasing This e d ito ria l contains a number o f lengthy sentences which have complicated structures. Id e n tify fiv e such sentences and re w rite each in two or more simpler sentences.

7. Objective - Grammatical Practice: Abstract Nouns Id e n tify ten abstract nouns in th is and previous lessons and w rite expanded d e fin itio n s of each.

331

JTk

24. Kwa Heri Ramadhani

Msikiti— Unguja

-tukufu -

Mwezi mtukufu wa Ramadhani3

-enye kuheshimiwa

u lim a lizika kwa furaha baada ya kuandama - kuonekana kwa mwezi

mwezi kuandama tarehe 11 J u la i. Maelfu

ya Waislamu w alikukukusanyika - kuwa mahali pamoja

sanyika katika m is ik iti kote m jini Mombasa kwa swala za Idd ul F itri* 3 ambako sal a maalumu kwa Seri k a li na

swala - mambo na matendo maalumu ya d in i ya K iis la mu yanayofanywa m is ik itin i

viongozi zilifa n y w a .

sala - kitendo cha kusali maalumu - maalum

Baada ya sal a kulikuweko na karamu ambapo jamaa na m arafiki w alifurahia tena kula chakula wakati

kufunga - kutokula saa za mchana kutwa kwa a j i l i ya d in i

wa mchana baada ya kufunga0 kwa mwezi mzima. Sherehe za Idd kwa watoto

k ile le / v ile le - sehemu ya juu kabisa ya mlima, mti n.k.

kama kawaida h u fik ia k ile le chake wakati wanapotembezwa kwenye

kutembezwa - kupelekwa Makadara,

na mwaka huu Makadara

y a lija a v iliv y o . kumiminika - kuja kwa wingi

Watu wengi walimiminika kujionea michezo na tamasha

Source: "Kwa Heri Ramadhani," Sauti ya Pwani, 22 July 1983, p. 3.

335

mbalimbali zilizokuwa zikionyeshwa humo.

Kati ya waonyeshaji y a lik u -

wako makundi kutoka sehemu za mbali

mwon.yeshaj i/waon.yeshaj i - mtu ar.a.yeonyesha k itu au jambo fu la n i

kama v ile Nairobi na Nakuru w aliokuja mahsusi kufanya maonyesho ya

mahsusi - hasa

kukusanya pesa za msaada.

maonyesho - vitendo au v itu vinavyoonyeshwa

Maonyesho yao yalitayarishw a na chama cha vijana Waislamu cha

kukusanya - kupata (hapa)

Mombasa na pesa zilizop a tika n a

msaada/misaada - k itu au kitendo cha kusaidia

zanuiwa kutumiwa kwa ujenzi wa

kunuiwa - kutakiwa

madarasa huko Mkomani. Kiasi kingine cha pesa kitatumiwa kwa k u lip ia mishahara ya walimu wa madarasa na karo kwa wanafunzi wa madarasa ambao ni maskini.

336

karo - ada

NOTES C ultural a. During Ramadhani, the la s t month of the lunar year, Moslems fa s t from sunrise to sunset. This r itu a l commemorates the revelation o f the Koran to the Prophet Mohammed. b. The Idd ul F it r i (also Id i el F i t r i ) celebration begins at sunset on the la s t day o f Ramadhani, marking the end o f the month of fa s tin g . Most o f the night is spent v is itin g friends and re la tiv e s , as everyone exchanges g if t s and celebrates the holiday. c. Fasting, during Ramadhani, la sts from sunrise to sunset. The only Moslems who are excused from th is requirement are ch ildre n , those who are i l l , those who are tra v e lin g , and women who are menstruating or nursing babies. I t is expected, however, th a t anyone who is unable to fa s t during Ramadhani w ill compensate fo r the days missed by fa stin g at a la te r date. For more inform ation on Islam, see: H i t t i , P h illip K. Islam: A Way o f L ife . Minneapolis: U niversity o f Minnesota Press, 1970. Masomo ya Kiislam u. Nairobi:

Zakuna P rinters L td ., 1983.

1 T

337

MASWALI

1.

Ramadhani ni mwezi mkuu wa d in i gani?

2.

Nani walikusanyika m is ik itin i?

3.

Idd ul F it r i ni siku ya furaha au siku ya huzuni?

4.

Watoto hufanya n in i siku ya Idd?

5.

Siku ya Idd ul F i t r i , watu walimiminika kufanya n ini?

6.

Watu wanaotoka Nairobi na Nakuru walishuka pwani kwa sababu gani?

7.

Je, kuna sikukuu ya d in i ya K ik ris to ambapo watu hufanya mambo kama haya? Eleza to fa u ti baina ya Idd ul F i t r i na siku­ kuu hiyo.

8.

Pesa zilizo p a tika n a zilin u iw a kwa lengo gani?

9.

Kama unajua zaidi kuhusu Ramadhani na Idd ul F it r i eleza kidogo. Kama hujui andika mambo unayoyapenda kujifunza kuhusu Ramadhani na Idd ul F i t r i .

338

ACTIVITIES

1.

Objective - Description o f C ultural A c tiv ity Prepare a d escription o f the a c tiv itie s in your c ity or town on a p a rtic u la r holiday. Present th is description in class.

2.

Objective - Imaginative Narration Develop a short n a rra tive set in Mombasa a t the end of Ramadhani. Present th is narrative in class.

3.

Objective - Interview ing In v ite one or more East Africans to your class and interview them concerning a c tiv itie s in th e ir home or c ity or town on p a rtic u la r holidays.

4.

Objective - Description o f C ultural A c tiv ity Based on your interview s, w rite a f ic t iv e newspaper a r tic le about a c tiv itie s in another East A frican c ity on another holiday.

5.

Objective - Presentation of Information Do some background research on some aspect o f Islam — c u ltu ra l, re lig io u s , or p o lit ic a l, and develop a presentation fo r class. Topics may include any o f the d iffe re n t branches o f Islam; the l i f e o f the prophet Mohammed; women and Islam, etc.

6.

Objective - Paraphrasing Rewrite the f i r s t three paragraphs of th is reading in your own words using vocabulary and structures with which you are fa m ilia r.

7.

Objective - Vocabulary Development Use each o f the fo llow ing in a sentence o f e ight or more words: -tukufu maonyesho msaada kunuiwa kukusanyika

1 T

340

JL

25. Shida

“Siku Hiyo Matika Alifanya Uamuzi Wake”

Chonya alikuwa kijana mrefu, mwembamba, wa rangi ya maji ya kunde.

Wakati alipovaa

ukunde/kunde - namna ya haragwe 3ogo

suruali yake, ambayo ilikuw a imekatwa kuchukua mtindo wa

kukatwa - k itu kufanywa kiwe k ifu p i

"bichi koma", alionyesha urefu

kuchukua - kulingana na

zaidi katika maumbile yake. Aliubeba uso mrefu, uliomfanya

mtindo/m itindo - namna au jin s i ya kufanya k itu kwa kufuata kinavyofanywa na wengine

afanane na vijana wa Kimasai.

"bich i koma" - kutoka Kiingereza

Watu wengi katika siku zake za

umbile/maumbile - umbo au tabia

shule ya msingi, walizoea kumuita "Mmasai." K ila siku asubuhi kijana huyu a lis ik ik a k i j i j i n i kwao akisema kwa sauti ya juu kabisa,

katara - gari bovu; gari la k u s a firis h ia watu

"katara katara lim e fik a ."

kumiminika - kutoka kwa wingi

K ila

kitembe/ vitembe - nyumba ndogo iliyosawa ju u , iliyofu nikw a kwa udongo

sauti hiyo ilip o s ik ik a watu walianza kumiminika kutoka katika

kufuka - kutoka (kwa k itu , k.m. moshi)

vitembe v iliv y o fu k a moshi, kuelekea kule sauti ilik o to k a .

Source: Balisidya, Ndyanao. Shida. Nairobi: Foundation Books Ltd., 1975, pp. 1-6.

343

Katara, gari lito k a lo Dodoma kwenda Chilonwa 1ilikuw a lik iw a s ili k ila siku asubuhi.

Chonya ilikuw a

kawaida yake kulingojea katara h i l i l i f i k e , i l i aone n i wageni gani w a liw a sili pale k i j i j i n i na pia atoe ta a rifa kwa watu waliotaka k u s a firi ambao walikuwa bado hawaja fik a hapo kitu o n i i l i waliwahi katara kabla halijaondoka.

Kazi

h ii a liifa n y a kwa h ia r i, hakuombwa na mtu na wala hakulipwa la k in i a liifu r a h ia .

Kila siku baada ya

katara kutoweka, Chonya a lire je a

kutoweka - kwenda zake; kupotea

nyumbani kwake kufanya kazi za

kurejea - kufika tena; kurudi

siku ile : shamba, kutema kuni,

kutema - kukata (hasa-kuni)

kuwinda n .k ., kazi zote ambazo zingemwezesha mtu kuishi katika k i j i j i hicho. Chonya alikuwa amemaliza masomo yake ya shule ya msingi na

kutunukiwa - kupewa k itu kwa sababu ya jambo zuri u lilo fa n y a

kutunukiwa cheti cha kumaliza masomo ya miaka saba.a Yeye,

c h e ti/ ( c h e ti) vyeti - kipande cha karatasi (kutoka Kiingereza)

miongoni mwa vijana wengine wengi, alikuwa amekosa bahati ya kuingia

miongoni mwa -in g i

-moja kati ya

kidato cha kwanza cha shule za kid ato/vidato - darasa katika shule 344

sekondari:^ kwa hiyo ilim lazim u

kulazimu - kuwa lazima

kukaa pale k i j i j i n i na kujaribu kuitumia elimu yake i l i a is h i. Kila siku asubuhi Chonya aliwaona watu wakiteremka kutoka

kuteremka - kushuka

katika katara l i l e , kuja k i j i j i n i na k ila siku aliwaona wakiingia kwenda m jin i.

lik iz o /(m a lik iz o ) lik iz o siku za kupumzika baada ya kufanya kazi kwa muda

Chonya h a k u fik iria

hata siku moja kuwa angetunukiwa bahati ya kwenda m jin i.

vazi la rasmi/mavazi ya rasmi - vazi la kawaida kulingana na sheria za shule, h o s p ita li, jeshi n.k.

Siku

nyingine waliteremka wanafunzi kutoka shuleni: wakirudi majumbani kwao kwa 1ik iz o zao.

Mavazi yao

rasmi ya shule yalim vutia sana, hata a k a iju tia bahati yake ya kukosa nafasi ya kuendelea.

k u ju tia - kuona huzuni kwa sababu ya k itu fu la n i

Una-

unadhifu - h a li ya kuwa s a fi na inayopendeza

dhifu wao mara nyingi ulimfanya aone aibu* kuwapa mkono wake —

aibu - h a li ya kutopenda kuonekana wale waliokuwa "wenziwe" siku za nyuma.

Kuna baadhi ya siku , ambapo

waliteremka wageni ambao kwa yakini ni wenyeji wa pale, la k in i ambao walikuwa wamehamia mahali pengine, ama kwa kazi au kwa kuolewa.

Wali-

porejea nyumbani kwao dada walioolewa 345

baadhi - sehemu au wakati fu la n i kwa yakini - kwa hakika

mbali, w alikuja pamoja na waume na watoto wao.

K ila mara Chonya

alikuwa wa kwanza kuwaona wageni wa namna h i i .

Mara nyingi aliw a-

sin dikiza kule walikokuwa wakienda;

kusindikiza - kwenda hatua chache pamoja na anayes a fir i ( i l i kumwonyesha heshima)

mara nyingine aliwapeleka nusu ya n jia tu ; la k in i ukweli ni kuwa Chonya alikwisha zoea mno kazi h ii .

aidha - tena

Aidha k ila mtu alimfahamu

Chonya pale k i j i j i n i . Matika ni msichana mmojawapo wa wale wengi waliowahi kupokewa na kusindikizwa na Chonya aliporejea nyumbani baada ya muda mrefu wa kukaa m jin i.

Matika

alisoma katika shule moja na Chonya. Katika siku hizo Matika alikua kwa kasi sana kuliko vijana wengi wa rik a lake: wake kwa waume.

Chonya

rika/m arika - h a li ya kuwa na umri mmoja

na Matika walikuwa rik a moja: la k in i Matika alim pita sana Chonya kwa maungo - ukubwa wa m w ili; maumbo

maungo. Walipofika darasa la s ita , Matika alivun.ia unoo.

Kwa lazima

ya s e r ik a li,0 Matika aliweza kuma­ liz a shule.

Baba yake Matika k ila 346

kuvunja ungo - msichana kutoa damu» inayoonyesha kwa mara ya kwanza anaweza kuzaa

mara hakupenda kuishi na b in ti aliyekwisha kuwa mwali kwa kuchelea matokeo.

Alipomaliza darasa la

saba, Matika kama vijana wengine

b in ti/m a b in ti - mtoto wa kike

wengi, alikosa nafasi ya kuendelea

m wali/wali - mwari/wari

na shule.

Hakupata bahati ya

kwenda po pote kuchukua mafunzo ya namna fu la n i.

Uamuzi uliobaki

ulikuwa wa wazazi wake.

uamuzi - kitendo cha kuamua

Babaye,

alikwisha panga na fa m ilia moja kuwa angemuoza binti.ye kwa kijana ye yote wa fa m ilia hiyo.

b in tiy e - b in ti yake

Alikuba-

liana na fa m ilia hiyo kwamba kuridhi - kukubali jambo

angeridhi ndoa baada ya wao kulipa mahari ya ng'ombe arobaini na mbuzi is h ir in i: pia kondoo saba.

m ajariiliano - mazungumzo juu ya jambo muhimu

Kwa h iv i baada ya ma.iadiliano marefu ya wakuu wa fa m ilia hizo

kufaa - kuwa sawa

ilionekana kuwa Matika angefaa kuolewa na Njasulu kwa mahari iliy o a fik iw a . Habari h iz i z ilim fik ia Matika siku moja jio n i a lipo itw a

ukoo - kikundi cha watu wenye undugu; fa m ilia ; jamaa

na babaye, "Wanaleta mahari ukoo wa Mbukwasemwal i , nasi tumeamua kupokea mahari hiyo.

Sipendi 347

ubishi - - utaolewa na Njasulu.

ubishi - kitendo cha kusema maneno yenye mawazo to fa u ti na mtu mwingine

Tunafanya h iv i kukuokoa na janga, maadamu sasa huna kazi wala cho chote:

janga - shida kubwa, ta tiz o kubwa

u s ije ukaingia uhuni. 11 maadamu - kwa sababu, bora

Matika hakuwa ta ya ri kuolewa.

Alikuwa ta ya ri k u s h irik i

katika kazi za nyumbani na kuishi nao kwa muda.

uhuni - kufanya vitendo vibaya, tabia mbaya k u s h irik i - kuwa pamoja na watu wengine katika kufanya jambo fu la n i

Yeye na Chonya

walikuwa m arafiki wa s i r i tangu darasa la ta tu .

kuzimishwa - k itu au mtu kuzuiwa asiendelee

Wakati wao wa

kuoana ulikuwa bado.

Lakini

kutingisha - kutikisha

hakukusudia uhuni wo wote na

kupunga mkono - kusema kwa vitendo vya mkono

Chonya maana a liju a si jambo

k ib a ta li ( k ib a ta r i) /v ib a ta li ( v ib a ta r i) - namna ya taa ndogo

linaloipendeza ja m ii. Matika alipotaka ku jibu, alizimishwa na babaye ambaye a litin g is h a kichwa chake kwa nguvu na kuupunga mkono wake, kama k ib a ta li cha mwako h a fifu . Matika a lire je a jik o n i kwa

mwako/miako - kuwaka kwa moto mama yake huku a k i1i a kwa kwikwi. k u lia - kutokwa na machozi na s a u ti; hasa wakati wa huzuni au maumivu

Mamaye a lim s ik itik ia sana la k in i akiwa mwanamke hakuwa na la 2 kufanya. Wadogo zake Matika —

kwikwi - sauti ya ku lia inayokatika katika

Ndewo, Nyundwa na Dyaluka walikaa

k u s ik itik ia - kuwa na huruma kwa a j i l i ya huzuni ya mwingine

348

na kusononeka pamoja na dada yao,

kusononeka - kuwa na maumivu moyoni; k u s ik itik a

h a li hawaelewi ni n in i k ilic h o mpata. 3 "Mama, sina la kusema;

4

la k in i u s ilie lita k a p o fik a la kufika." "Eh, mtoto wewe unaongeaje?

kuongea - kuzungumza

Una maana kuwa u ta jiua ? " "Sivyo, s ita ra .ii

k u ta ra ji - kutumaini, kutaka kufanya jambo

kukutia

huzuni katika makamo hayo —

makamo - umri

la k in i u s il ie . . . " Alim aliza usemi wake. aliguna.

Mama

Maneno haya hakuyaelewa,

wala hayakumpendeza.

Hakuwa na

n jia nyingine ya kufanya. kimya; akawa anaimba

Alikaa

wimbo wa

"Mama tunakatazwa kuimba nyimbo hizo,,l(^ alikumbusha Dyaluka. "Wewe nawe huna maana kama jin a la ko .e Wakubwa wanaruhusiwa kufanya mengine ambayo wadogo

kumbusha.

kuguna - kutoa sauti ya kuonyesha kuchukia jambo b ila ya kutumia maneno jando/majando - namna ya desturi ya makabila mengi ya vijana kukaa nje na kufunzwa mambo ya a s ili

ngoma za jando — pole pole.

hukatazwa.

usemi - yanayosemwa

Lakini asante umeniSasa mkamuwekee baba

yenu chakula i l i tusichelewe k u la la ." 349

Baba yao a lik u la chakula chake; nao wakala chao jik o n i. Baada ya kumaliza, baba a liw a ita watoto kuondoa vyombo, nao wali t i i mara.

k u tii - kufanya ilivyoamriwa

Baada ya muda k ila mtu a l i -

kwenda mahali pake pa kulala na jengo zima likawa kimya.

jengo/majengo - nyumba

Siku hiyo Matika alifanya joqoo/majogoo - kuku wa kiume

uamuzi wake, tena wa haraka. Baada ya jogoo la kwanza kuwika, aliamka akakusanya vichache v iliv y o

kuwi ka - k u lia kwa jogoo

vyake; gauni (lililo k u w a la shule),

kukusanya - kuweka v itu au watu wengi mahali pamoja

kanga moja, gagulo kuu kuu l i l i l o ­ kuwa gauni zamani, na s h ilin g i tano, alizopata kwa kuuza mayai. Alivaa gauni lake moja, alilozoea

gagulo - vazi refu la kike liv a liw a lo ndani ya gauni -kuu -kuu - -a zamani; iliy o chakaa kwa umri au kutumika sana

kutokea, juu ya gagulo lake chafu. Kisha a ka jifun ika kanga yake juu. Gauni ambalo 1ilikuw a vazi rasmi la shule a lilifu n g a katika kitambaa kufutika kwapani - kuweka kwapani (ta z. chini

chake cha kichwa na k u lifu tik a kwapani.

A liju a kuwa k ila mtu 5 alikuwa angali amelala. A liin g ia

kwapa/makwapa - sehemu ya chini ya bega

jik o n i (sehemu moja ndani ya tembe

tembe/matembe - nyumba iliy o sawasawa juu

lao) akachukua kibuyu.

Jambo hi 1i 350

kibuyu/vibu.yu - chombo kinachotokana na tunda kavu

lilim fa n y a mamaye aliyestuka

kustuka (kushtuka) - kushangazwa ghafula

kutoka u s in g iz in i asigutuke; maana ilikuw a kawaida ya watu

kugutuka - kushangazwa ghafula kustuka (ta z. juu)

wa k i j i j i h ik i kujidamka a l f a j i r i

kuj idamka - kuamka mapema sana

kwenda mtoni au sivyo ingekuwa taabu kupata maji wakati wa jua kilometa - kutoka Kiingereza

k a li maana mtoni ni kama kilometa s ita h iv i kutoka kwao.

Alifungua

mlango akatoka nje. Ubaridi wa kiangazi

ubaridi - h a li ya kuwa b a rid i

ulimzizimisha mwi1i ; la k in i a lip ig a moyo konde^ kuendelea.

A lifu a ta

n jia ya mtoni; akakutana na wenziwe wengi.

kuzizimisha mwili - kufanya mwili kushika b aridi

Walipofika mtoni yapata saa

kumi na m b ili asubuhi w alijaza vibuyu vyao m aji.

Walipokuwa

ta ya ri kuondoka, Matika aliwaambia wenziwe- watangulie maana yeye ilim b id i aende mbele zaidi kwa Mzee Nhonya kuomba dawa alizotumwa na babaye. huko.

Wenziwe walimuacha

Baada ya mwendo wa nusu

kilometa a litu a kibuyu chake na k u k ific h a .

Kisha akakaa barabara-

ni kungojea katara lito k a lo k i j i j i n i kwao kwenda Dodoma. 351

kuficha - kuweka k itu fu la n i mahali pa s i r i

L ilip o fik a a liin g ia b ila wasi wasi. Watu wa kwao walipo-

kuhoji - kuuliza maswali

mhoji alisema alikuwa amepata kazi huko m jin i na pia kuwa wenyeji wake wangempokea k itu o n i.

Walipo-

mhoji kwa n in i alikuwa huko p o rin i badala ya kupanda basi kule kule nyumbani, pia alikuwa na jib u . kuaga - kusema ' kwa h e r i'

Alikuwa amekuja kumuaga babuye mzee Nhonya; kwa hiyo akaondokea huko huko.

Katara lilip o tu a m jin i,

Matika alishuka — hakuna aliyekuwa amekuja kumpokea.7 Lakini h a k u jitia wasi wasi.

A lifu a ta n jia ile ile

waliyotumia zamani na marraye walipokuwa wamemleta Ndewo kwenye hospi­ ta l i .

haja - jambo a n a lo h ita ji mtu

Watu hawakuwa na haja ya

kutokomea - kuondoka machoni pa watu na kwenda mahali pasipojulikana, kupotea

kumfuatia; akatokomea m jin i. Huku nyumbani baba yake a lip a ta habari.

kulaani - kusema maneno ya kutaka mtu apate taabu

A1ilaani na

kugombana na mkewe hata akampiga sana.

Matika hakurudi.

Wajumbe

walipotumwa kumtafuta huko m jin i, pia hawakumpata. amepotea.

Matika alikuwa

Kwa k a d iri ilivyokuwa

i 1iwabidi wazazi wa Matika kukata 352

tamaa ingawa wazo la kuwa b in ti

kukata tamaa - kupotewa na tumaini

yao alikuwa amekwisha kufa hawak u lika rib ish a kabisa. hakurudi.

Matika

Mwezi; m iezi, mwaka;

m iw ili, habari zake z ilip o te a — miaka m itatu, watu w alikata tamaa — miaka minne, bado kimya. kuapiza - kulaani; kumfanya mtu kuahidi kuwa hatafanya jambo

Baba yake alianza k u jia p iz a , "Kama akirudi b in ti yangu, haki tena

kulazimisha - kufanya iwe lazima

sitamlazimisha kuolewa, wala sitampangia mume. kosa langu."

Hi 1i 1ilikuw a

kupangia - kupatia, kutaka mtu afanya jambo ambalo hajataka kulifanya

Pia aliwaagiza watu

waendao m jin i kumrudisha iwapo wangempata.

iwapo - kama, ikiwa

Aliwaomba wamwambie

kuwa wazazi wake hawakuwa na k is a s i/v is a s i - tendo la kuru­ di sha ubaya kwa a j i l i ya ubaya uliofanyiwa

kisasi naye na kwamba ja m ii nzima ilim taka kwa shauku arejee.

Aka-

waomba zaidi wamueleze Matika

kwa shauku - kwa hamu

kwamba, wao wamemuomba radhi kwa

kuomba radhi - kutaka mtu akusamehe

yale waliyomtendea nao wamemsamehe kwa upande wao: kwa hasira na pupa aliyoonyesha.

kutendea - kufanyia pupa - haraka

Matika hakurudi.

Matika a lipo ru d i hakuwa yule yule wa zamani.

Alikuwa

amebadilika vikubwa.

Kwanza

kubadilika - kuwa to fa u ti 353

hakuna aliyemtambua. ili sha fan ya kazi yake!

Miaka mitano Siku moja,

aliteremka kutoka katika katara 1i l e l i l e ; i l a lililo z e e k a zaidi.

kuzeeka - kuchakaa (hasa kwa binadamu)

Dirisha— Unguja

354

NOTES G r am ma t i c a l

1. For other useful expressions using kuona, see fn . 1, "Tanzania Kabla ya Utawala wa Kigeni." 2. Wadogo is used here as a noun meaning "younger s ib lin g s ." be why the possessive zake is used.

This may

3. The Class 7 subject p re fix here agrees w ith k itu gani, which is understood. 4. Sina (neno) la kusema.

In th is phrase, neno is understood.

5. k ila mtu alikuwa angali amelala - (trans. "every person was s t i l l sleeping"). This use o f the -n g ali form is called the ' " s t i l l 1 tense" by Ashton (p. 270). I f you remember i t as the bado use o f th is form you are less lik e ly to be confused, since bado can often be substituted w ith l i t t l e change in meaning, fo r example, k ila mtu alikuwa amelala bado. 6. Kupiga moyo konde - (trans. "to summon up courage"). For additional examples of useful phrases in which kupiga is used see "Mumbi Ahojiwa," fn . 9. 7. Hakuna (mtu) aliyekuwa amekuja kumpokea - (tra n s. "There's no one who had come to meet h e r"). Mtu is understood here. Note also th a t the present tense is used here. Use o f the present tense in n a rra tive frequently marks events o f p a rtic u la r significance. C ultural a. A fte r seven years of primary (in American English "elementary") education, East African students take an examination. Those who score highest are e lig ib le fo r entrance in to secondary school. The m a jo rity receive c e rtific a te s o f completion o f primary school. b. In East A fric a , education o f children at the primary level is nearly universal. At the secondary level there is a s ig n ific a n t drop in numbers o f children enrolled in schools. c. Primary school is compulsory in Tanzania. 355

MASWALI

1.

Chonya a liis h i wapi?

2.

Chonya na Matika walikuwa wamefikia kiwango gani cha elimu?

3.

Hadithi inapoanza Chonya na Matika wako wapi?

4.

Kama mzazi wako angekuchagulia mke/mume ungefanyaje?

5.

Kwa n in i Matika alichaguliwa mume na baba yake?

6.

Unakubali kuwa mama yake Matika hakuweza kufanya lo Tote kumsaidia Matika?

7.

Matika a lifa nya uamuzi gani kutokana na kitendo cha baba yake?

8.

U n a fik iri r a f ik i na jamaa za Matika walifurahiwa na kitendo chake?

9.

Simulia kwa ufupi mambo yaliyotokea ulipokuwa na ubishi na wazazi wako.

356

ACTIVITIES Objective - Dramatization Divide in to two groups, and have one group prepare the o u tlin e fo r a s c rip t which dramatizes the return o f Matika to her hometown. Include as characters Matika, Chonya, Matika's parents and s ib lin g s , and any other people you th in k necessary. The second group w ill play the part o f onlookers and neighbors and should meet to discuss th e ir ro le in the dramatization. Perform the drama in class, improvising as much as possible. Objective - C ultural Description Discuss in class the c u ltu ra lly appropriate behavior fo r a young woman who has been to ld she has been engaged to be married by her parents. Then, in d iv id u a lly , prepare a statement from Matika which explains her reasons fo r leaving, her experiences during the la s t fiv e years, and/or her reasons fo r re tu rn in g . Present these sta te ­ ments in class, w ith a question and answer session fo r each student a fte r the speech. Objective - Narration Prepare a short story which describes one major event in the l i f e o f a young woman in America. Practice using the -n g a li- form (in the " bado" sense; see fn . 4). Read the sto rie s in class. Objective - C ultural Description Research some aspect o f Gogo c u ltu re , and prepare a presentation or paper fo r class. Topics may include in it ia t io n ceremonies, weddings, tra d itio n a l healing pra ctice s, tra d itio n a l re lig io n , e tc. Objective - Description and Explanation o f C ultural Behavior Prepare a presentation or paper fo r class which describes some aspect o f American cu ltu re at your u n iv e rs ity or college. Topics may include d iffe re n t style s o f dress, the organization o f clubs or groups, habits o f students or fa c u lty , e tc . A fte r describing the behavior, be sure to explain the reasons behind i t .

6. Objective - Vocabulary Development Use each of the follow ing in a sentence o f eight or more words: mtindo miongoni mwa kutoweka baadhi kuongea k u ta ra ji kul ia kuaga kukata tamaa kuomba radhi

358

1

26. Mpango Wa Maendeleo wa Mwaka, 1980-1981

___

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u>:ur.c«R:it> •NtAiNt.iA^Atg,

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S»x«S»x«S»x<2»: 4 -:-»x«:»x«:.x< v«k

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5*x<5>x«2»x«5>:

Ukuta— Unguja

Wizara ya Utamaduni wa Taifa na

wi zara - idara kuu ya s e rik a li

Vijana painoja na mambo mengi inakushuqhulikia - kufanya kazi shuqhulikia zaidi uratibu wa utama­ uratibu - kazi ya kufanya mambo fu la n i yawe yenye ta ra tib u

duni wetu, shughuli mbali mbali za michezo na shughuli za vijana.

Hadi

k u fik ia sasa, Wizara im ejishighulisha sana na uratibu wa mila na desturi za Watanzania.

Madhuinuni ya mpango

huu ni k u rith i baadhi ya mila na

k u rith i - kupata jambo au ujuzi kutokana na mtu/watu waliokufa

desturi za baadhi ya makabila yetu ambazo ni nzuri na kuacha z ile ambazo kwa wakati huu h a z itu fa i.

Mpango

huu ni wa muda mrefu na utaendelea. Pamoja na k u ta fit i mila na

k u ta fit i - kufanya uchunguzi juu ya jambo fulani

d e s tu ri, Wizara imeendelea kukuza lugha yetu ya Kiswahili kwa k u p itia * Baraza la Kiswahili (BAKITA).

Saraza

la Kiswahili 1imeendelea kutoa misa-

msami ati/misami a ti - orodha ya maneno

m iati mipya na t a f s ir i za maneno. Kuhusu mambo ya kale, Wizara imerekebisha na kuendeleza baadhi ya vitu o vya mambo ya kale i l i viweze Source: Mpango wa Maendeleo wa Mwaka, 1980-81. Dar es Salaam: Wizara ya Mipango na Uchumi, 1980, pp. 60-61.

361

kufikiwa na kuonwa na w a ta lii na wananchi kwa ujumla.

kwa ujumla - -e n g i, -ote pamoja

Vituo h iv i ni

vingi na mpango maalum wa kuhifadhi vituo hivyo unaandaliwa na kamati

kuandaliwa - kupangwa kutayarishwa

maalum ya wataalam baada ya kutolewa kamati - kutoka Kiingereza rip o ti ya kuhifadhi mji wa Bagamoyo. Shughuli h iz i zita ka m ilika mwaka huu utekelezaji - kazi ya kutekeleza (taz. c h in i)

wa fedha na utekeleza.ii wake utaanza mwaka ujao wa fedha.

jengo/majengo - jumba

Jengo la Nyaraka za Taifa waraka/nyaraka - maandishi (v itu ambavyo vimeandikwa) kama barua na makala na orodha

linajengwa hapa Dar es Salaam na lita k a m ilik a mwaka huu wa fedha. Jengo litawezesha kuhifadhi nyaraka nyingi za Seri k a li kwa matumizi ya hapo baadaye.

matumizi - n jia za kutumia

Jengo la aina hiyo

limepangwa kujengwa huko Dodoma hapo baadaye. I l i kuendeleza utamaduni wetu, Chuo cha Utamaduni kimeanzishwa huko Malya.

Majengo ya Chuo h ik i yamekuwa

yakirekebishwa na awamu ya kwanza ita ka m ilika 1979/80.

awamu - sehemu

Awamu ya pi 1i

ambayo itawezesha kuchukua wanafunzi kutekeleza - kumaliza

wengi zaidi itatekelezwa baadaye. Wizara imeendeleza v iz u ri 362

michezo hapa nch in i.

Pamoja na

juhudi ya kutoa walimu wa fa n i mbali

fani - namna

mbali za michezo, wizara imeanzisha vitu o vya Kanda vya kufundishia walimu wa michezo.

mradi/mi radi - mpango

Mi radi inayo-

ujenzi - kujenga

tekelezwa ni ya ujenzi wa nyumba za watumishi.

intumi shi/watumi shi - mtu anayefanya kazi kwa mtu mwingine

Pia jengo la

maonyesho - kuweka vitu ili vionwe na watu

maonyesho ya sanaa limepangwa kujengwa Dar es Salaam.

Maandalizi

maandalizi - kazi ya kuandalia, matayarisho

ya awali yamefanywa na utekelezaji

awali - nwanzo utaanza mwakani. k u s h irik i - kufanya jambo fu la n i pamoja na wengine

Katika mwaka huu wa fedha, Tanzania ita s h ir ik i katika michezo

kandanda - mchezo wa mpira wa miguu

ya O lim piki, mashindano ya kandanda

mi chuano - seheinu moja ya mashindano

ya vikombe vya A frika na michuano ya awali ya Kombe la Dunia.

kombe/makombe - kikombe kikubwa

Maanda-

lin z i ya timu zetu yanapewa umuhimu gharama - pesa zinazotumiwa i l i kununua v itu

wa h a li ya juu na Wizara.

kulaza - kuwezesha kulala

I l i kupunguza qharama za kulaza wanamichezo wa.iapo Dar es

nvianamchezo/wanamichezo - mtu anayecheza mchezo

Salaam, Wizara inajenga k i j i j i cha

kutozwa - kufanya kutolewa

Michezo.

kodi - ada

Mradi huo ambao wanami­

chezo na w a ta lii watatozwa kodi ya

malazi - mahali pa kulala

m alazi. umetengewa Sh. 1 m ilio n i

kutengewa - kuwekewa

mwaka huu.

k u s h irik i ana - k u s h irik i (ta z. juu) pamoja na wengine 363

Kuhusu shughuli za vija na , Wizara ik is h irik ia n a na vyombo

chombo/vyombo - (hapa) idara au wizara ya s e rik a li

vingine vya Taifa itaendelea vijana i l i waweze k u s h irik i kika-

k ik a m ilifu - kwa n jia zote mi1ifu katika ujenzi wa Taifa le tu . Kwa mwaka huu, Wizara imetengewa Sh. 3.9 m ilio n i i l i kutekeleza miradi yake.

364

NOTES Grammatical 1. kwa ku p itia - a phrase w ith prepositional fu n c tio n , often best translated as "by means o f." C ultural a. For more inform ation on the ro le of the m in is trie s and cabinet m inisters in Tanzania, see R. C. P ra tt, "The Cabinet and Presidential Leadership in Tanzania in 1960-1966," in L. C liffe and J. Saul (e d s.). Socialism in Tanzania, vol. 1. Dar es Salaam: East African Publishing House, 1972. For a review o f d iffe re n t development strategies pursued by Tanzania, and the impact of foreign a id , see chapter 25, "Development Strategy and Foreign R elations," in Andrew Coulson, Tanzania: A P o litic a l Economy. Oxford: Clarendon Press, 1982.

365

MASWALI

1.

Nani wamepanga mipango inayotajwa katika makala haya?

2.

Jengo la Nyaraka za Taifa lin a lengo gani?

3.

Kwa jumla mpango huu una madhumuni gani?

4.

Kwa n in i ni lazima kuacha baadhi ya desturi za makabila ya Tanzania?

5.

Lengo la BAKITA ni nini?

6.

Majengo yanayojengwa yaniwaje?

7.

U n a fik iri mipango h ii ni m izuri au mibaya? ku ib a d ilish a , utapanga n ini?

8.

Eleza kuhusu uhusiano baina ya maendeleo ya nchi na michezo. U n a fik iri michezo inaweza kutumiwa kujenga ta ifa ?

9.

Eleza maana ya "maendeleo." siasa, elimu, nini?

Ukiweza

"Maendeleo" ni ya biashara, watu,

366

ACTIVITIES 1. Objective - Preparing and D elivering a Speech Imagine that you are a M in istry employee asked to give a speech on M in istry plans and accomplishments. Use th is passage as the basis fo r your speech and fo r the questions you w ill ask your classmates about th e ir speeches. 2.

Objective - Presenting In s titu tio n a l Plans and Objectives Develop and present a three-year plan fo r an in s titu tio n or organization o f which you are a member. Be sure to make clear how th is plan re fle c ts basic aims o f the organization.

3.

Objective - Presenting Personal Goals and Objectives Develop and present a th re e -to -fiv e -y e a r plan fo r yo u rself or a fic tio n a l character.

4o

Objective - Cross-Cultural Comparison and E xplication Id e n tify each o f the functions of th is Tanzanian government m in is try . Then id e n tify which governmental units in the United States perform these functions. Discuss these id e n tific a tio n s in class.

5.

Objective - Provision o f Causal Links Id e n tify fiv e causative verbs and fiv e clauses (w ith or w ithout causative verbs) which are used to imply causation. Use these verbs and clause types to form ten new sentences. Then w ith another class­ mate or group o f classmates combine your sentences (and add to them) to form a coherent discourse on some to p ic .

6. Objective - Vocabulary Development Use each of the follow ing in a sentence o f eight or more words: k u ta fiti kwa ujumla matumizi kushirikiana k ik a m ilifu

367

27. Mke Mwenza

Kusuka Mkeka

ONYESHO LA KWANZA Ni a l f a j i r i , sau ti za ndege zaweza kusikika kwa mbali.

Pazia linafu-

kufunguka - kuwa kufungua

nguka kutuonyesha bccraza ya nywriba ya mtu wa maisha ya k a ti wa Nairobi. Chahe mwenye nyumba ameketi juu ya koahi y huku akiwa amevaliwa na mawazo mazito.

Sauti

za ndege

wote zinakoma} isipokuwa ya

kochi - kutoka Kiingereza

chiriku, ambayo kwa mahadhi ni kama yasema:

kukoma - kuacha kuendelea

"Jikakamue kijana

chiriku - namna ya ndege mdogo anayeimba vizuri; kwa Kiingereza "finch"

Tetea maisha yako Uwezalo kulitenda

kwa mahadhi - kwa heshima

Tenda 'singojee* kesho."

kukakamua - kufanya jitih a d i i l i kupata kitu

Chahe anam sikiliza ndege huyu kwa makini saya, huku sa u ti ikiwa in a f if ia . mama.

kutenda - kufanya jambo fulani

Hapo anaruka na kusi-

Anamuita mkewe a liy e ehu-

kwa makini - kwa uangalifu

mbani wanamolala. CHAHE:

Boke!

Boke!

kufifia - kupotewa na nguvu; kutoweka

Njoo upesi!

(Anaonekana ana mawazo mazito

,

kupiqa hatua - kutembeatembea

huku akiwa apiga hatua hapa

Source: Chacha, Chacha Nyaigotti. “Onyesho la Kwanza,” in Mke Mwenza. Nairobi: Heinemann Educational Books, 1982, pp. 1-8.

371

na pa£e). sasa.

Nimeupata ukweli

Huyo ndege amenisaidia

kuupata ukweli.

(AnaAanda kwa

kuranda - kutembeatembea

hatua za kcvuxka hafiaka) . Wakati ni huu, wakati ni huu. Huyo ndege amesema. . . . (Anaita ten a).

Boke. . . Ebho!

ebho (ebo) - neno la kumwita mtu atazame au asikilize

Unadhani wewe ni nani hata ulale zaidi ya muda wa hawa ndege? . . . .

Amka!

BOKE (Anakuj'a kwa kai-i, huku amzjifjUnga khanga kUxmoni) : Haya tena, nini kilichokusibu Chahe?

kusibu - kupa taabu

Siku hizi tabia yako imegeuka

kugeuka - kubadilika

. . . (anakwenda miayo)

kwenda miayo - kufungua mdomo kuvuta newa s a f i; ni d a li1i ya usingizi

ngaza sana.

Inasha-

Umekuwa kama mwe-

ndawazimu mume wangu.

mwendawazimu/waendawazimu mtu mwenye ugonjwa wa a k ili

Nime-

jaribu kukusaidia bali naona nimeshindwa.

kuashiria - kufanya ishara ya kuonyesha mtu unataka afanye kitu fulani

CHAHE (AnamvaikOUa Bofee ak z ti) ; Achilia mbali mambo yako hayo.

kuketi - kukaa

Wazimu, wazimu; hebu keti

kuachilia mbali - kuacha kabisa

tuongee. wazimu - ugonjwa wa a k ili BOKE:

Niketi tuongee nini? hebu - neno linalotumiwa kumwita mtu atazame au asikilize

Nimeongea yote yamekwisha.

372

Humu nyumbani kumezuka balaa na wewe hutaki kuitaja.

kuzuka - kuonekana au kutokea gfiafula

Basi

balaa - taabu, shida

pengine tupelekane huko Mathari kwa daktari wa ubongo.

(Huku

akibetua mabega kuonyeiha ku■ihindwa). basi?

kubetua - kufanya chini

Enh, sasa tusemeje

A-a babu-we!

3

CHAHE (AnamfiuksLa Bofee na kumkika kwa nguvu); Nakwambia sitaki kusikia habari zako hizo za msaada wa daktari (Aklelekeza

msaada/misaada - tendo au tokeo la kusaidia

mkono wake, nje., huku sawtL ya ckoUku -inasXhika kwa uzuM. tena).

Msikie ndege huyo aki-

niambia nijikakamue sasa, nitende ninaloweza wala lis ingoje kesho.

(Anamuacha Boke;

anatembea polepole kwa huzuni, anaketi kwenye ’kodvL' huku ameinamL&ha kichwa).

Huu ndio

kuinamisha - kufanya kuinama

wakati, mke wangu, ambao licha ya hayo mapenzi mengi niliyonayo kwako, sharti

4

tumalize

sharti - lazima

maongezi yetu haya. BOKE:

maongezi - mazungumzo

Siku zote hizi unazozungumza

373

na mimi huwa unagusiagusia tu

kugusiagusia maongezikuenaelea mazungumzo

maongezi haya, nami nijuavyo ni kwamba msimamo wangu unaufahamu;

tnsimamo/misimamo - maoni ya mtu juu ya jambo fulani

au sivyo, bwana? CHAHE:

Hata kama naufahamu msimamo

wako huo naona leo hatuna budi ila tuyamalize mazungumzo yetu. BOKE

(Huku akionyeAha mihangao) :

mshangao/mishangao - ajabu

Haya mambo yako, Chahe, yamenishinda; siyaelewi mimi. mapema mno kuamka.

Ni

Zamani saa

5

hi zi ungalikuwa bado unauvuta usingizi^. . . Leo a lf a jir i yote hi i . . . na mapema . . . . hamaki - hasira

CHAHE (Kwa hamatU) : Ningekuwa bado kitandani nimelala, enh? kidogo).

(ICcmya

Kweli kitandani ni muafaka (mwafaka)sawasawa

mahali muafaka kwa mtu nwenye matatizo; bali nina hakika kuwa watu walalapo hujiongezea shida tu.

Wakati mwingi unaotumiwa na

watu vitandani, ungefaa kutumiwa kwa mambo yenye faida zaidi katika maisha ya mwanadamu.

(Kimya. kutizama - kutazama

Anainwa macho na kumtizama Bofee).

374

-a

Hebu nipatie hiyo bilauri yenye dawa yangu.

BOKE (Anaichukwa b-iZau/U..

kunusa - kupata harufu (taz. chi n i) kwa kutumi a pua

An&inuia

harufu - hali ya kusikia kwa pua

na kattiiuxi hasiufiu ya pombe kaLL ya chang'aa. a

Ha&iAa. z-immpanda) :

pombe - kinywaji kikali

Umeamka asubuhi hii na mapema

chang'aa - namna ya pombe kali (taz. juu)

kuja kunywa maji yako haya, Chahe? Inashangaza mno! l/ mtu wa namna

hasira kupanda - kuwa na hasira

gani wewe usiyetii amri ya da-

kutii - kufuata amri (taz. cTfini)

ktari wako?

Ni wewe na chang'aa,

chang'aa na wewe. we-hebu ona haya

amri - tendo la kusema ni Tazima kufanya kitu

He, mwanamume kidogo . . . .

kuona haya - kutoweza kuinua uso kuangalia machoni au kuwa na moyo mzito kwa a j i l i ya kitendo chako

CHAHE (Anampokonya b-UtautvL mono, moja):

Daktari, daktari . . .

kupokonya - kunyang'anya mpaka siku gani?

Kwa sababu ya

mawazo niliyo nayo, hii ndiyo dawa pekee.

Ugonjwa huu umeuleta

wewe huyo.

Wewe ndiye aibu-yangu.

aibu - jambo livunjalo heshima

Bas ona wewe haya kwanza!

bas - basi

BOKE (AkixukOu. kwa kidoZe cha k a ti,

kuashiri - kufanya ishara (taz. juu kuashiria)

huku kaweka mkono kiunoru.): Mimi. . . mimi ndiyo aibu yako? Enhe, y a li j i r ij e hayo tena,

kujiri - kutokea

jamani? (Anakwznda kuk&ti akio-

jamani - ndugu

nyteha huzuni).

Chahe mume wangu,

375

mimi nakustahi sana na nina-

kustahi - kuheshimu

thamini nyumba yetu na maisha

kuthamini - kuheshimu

yetu; lakini kelele zako hizi za asubuhi k i1a siku hazitusaidii chochote.

Isitoshe watoto wakitu-

sikia haitakuwa vizuri. gemea Chahe).

kuegemea - kukaribia

(Anamve-

Hebu niambie hasa

bwanangu, hawa ni watu gani wanao-

kuvuruqa a k ili - kuharibu (taz. chini) a k ili ya mtu

kuvuruga a k ili? CHAHE (Anam&ukiurUa mbaJLL Boke na kuA-imama kwa hajiaka ):

Sitaki huo upuzi (upuuzi) - jambo lis ilo wa maana; lajcijin g a

upuzi wako wa maneno ya kuchochewa. . . ati kuna watu wanaoniharibu.

Nimekwambia kuwa wewe

ndiyo sababu ya mateso yangu yote. Kila ninapokuita i l i tu ja d ili kwa urefu mambo haya yanayohusu maisha yetu unaonyesha dharau tu.

Sasa

u tayari kusikiliza nianze au bado O ungali na hayo yako?

kuchochewa - kutiwa ugomvi kuharibu - kufanya mtu au kitu kiwe katika hali mbaya teso/mateso - mambo ya ukatili kujadili - kuzungumza hasa bila ya kupatana dharau - kutoheshimu

BOKE (AnabeXua mabega, huku akionyeiha daJLLLL za kuAhindwa.

AnaXr

nami&ha kichwa ch ln i kwa unyonge): Haya bwana, sema uliyo nayo leo. Sidhani kama yatakuwa tofauti na

376

unyonge - hali ya kuwa dhaifu

hayo mengine ya k i1a siku. CHAHE (Anakohoa. AnapZga hatua na. kwmg&ukia Boke.):

kukohoa - kutoa sauti kutoka kifuani pengine kwa sababu ya ugonjwa

Mara nyingi

nimekuwa n ik ijiu liz a maswali ya hapa na pale kuhusu maisha yangu. Ki1a yanaponijia maswali hayo hukushauri; na maoni yako, ijapo-

kushauri - kumwomba mtu atoe maom yake

kuwa si k i1a mara, yamekuwa na mwongozo mwema katika maisha yetu.

mwongozo/mi ongozo - kitu kinachoongoza jambo fulani

(Kimya-anap-iga hatua na ku.zungu.ka chumbani).

Hata hivyo, wiki

iliy o p ita , yule sahibu yangu Semo,

sahibu/masahibu - rafiki

alinifedhehesha hadharani hata

kufedhehesha - kumtia mtu aibu; kumvunjia heshima

uso si wangu tena. I l i nipate hadharani - mbele ya watu kurudisha heshima yangu itanibidi n ifik ie uamuzi wa kutenda liwezekanalo leo.

(ICctuo).

uamuzi - tpkeo la kuamua

Mambo yangu

yale niliyokuelezea zamani, naona ni muhimu tuyajadili sasa. BOKE (Kwa &au£L ya chivu.): gani tena hayo?

Ni mambo

Kumbuka, Chahe,

kuna mambo mengi ambayo umewahi g kunambia.

kusogelea - kukaribia k ij i meza/vij imeza - meza ndogo

CHAHE (Ana&ogeZe.a lUjvneza kutiko na chupa za v-inywajZ.

Aruiijaza 377

b-ULauni yake tena. Anatembea kwa

kwa matao - kwa kujiona bora kuliko wengine

matao fuetekea mlango utokao nje. Sauti ya ckUu-ku Znai-Lkika tena. Chahe anau>jjjx na kumgeukia mkewe) : Msikie ndege huyo.

Toka zama za

zama - zamani

kale, huyo ndege hushika minong'ono ya watu na kuanza kukebehi washe-

mnong'ono /minong|onohabari ya s in na ya sauti ndogo sana

nzi kama mimi.

kukebehi - kutukana

(Knaplga keZete^

kama rmie.hu) . Lazima Boke: lazima!

mshenzi/washenzi - mtu ambaye hakustaarabika

Boke haeteiai na anaehukizwa Aana

kupiga kelele - kutoa sauti ku'bwa isiyo na maana yo yote

Ana&ytmama kwa ha&jJia kutaka kuondoka.

Anapou&hcka mlango tu ,

mwehu/wehu - nwendawazimu

Chahe anamztua.. CHAHE (Huku abcmiklka Boke bega): Nimesema, lazima leo tuzungumze, sasa unakimbia kwenda wapi? BOKE (Anamgeukla Chahe na kuongea kwa hai-Oia):

A—a hebu niwache.

Si tayari kuzungumza na mtu ana-

mie - mimi

yeongozwa na ndege mie. Muda

bufu ( la kichwa) /mabufuufupa kubwa la kichwa; ubongo uko ndani yake

wote huu nikidhani kuwa una ubongo ndani ya hi 1o bufuu lako, kumbe ni maji matupu . . . .

-tupu - isiyo na kitu kingine cha maana

CHAHE {Kwa 6auti tu tivu , bado amentihika Boke bega):

Siku hizi

378

ni vigumu kutambua mtu aliye na ubongo na asiye nao.

Maanake wote

siku hizi tunategemea nguvu zilizo nje ya a k ili zetu katika kutaka kuishi na furaha. Inabidi tufuate pendekezo la jam ii, na liwe jema

pendekezo/mapendekezo - kitu au jambo linalotaki wa

au baya i l i tupate kuishi bila ya migongano na misukosuko. Na

mgongano/mi gorigano - ki tendo cha kupigana

sasa kwa mara ya mwisho nakuomba msukosuko/misukosuko - hali ya kutokuwa na amani

uketi chini i l i upate nisikiza^ kwa makini. BOKE (AnaAucU na kuketi — AnaoneJkana amehuzunj.ka -6ana):

kuhuzunika - kuwa na huzuni

Kukusikiliza

sina budi. Hata hivyo, haya mambo yako yamenichosha.

kuchosha - kufanya mtu achoke

Sasa

waonekana unabobokwa na maneno

kubobokwa - kutiwa maneno mengi ovyo

yasiyokuwa na mbele wala nyuma. Sitambui ni maneno gani unambiayo. (Konya fvidogo).

12

Haya basi,

kustahimilia - kuendelea na kazi hata wakati wa shida

zungumza nisikie. Huenda 1kawa huyo ndege amekutia busara. CHAHE:

Mambo aliyosema Semo -- mambo

ambayo siwezi kuyastahimilia, ni mambo yahusuyo nyumba yetu. Nyumba yetu hii - siyo jengo bali

379

si si wenyewe.

Ni mambo ambayo

mara nyingi labda nimeyaongelea — ni mambo makubwa. . . „ BOKE:

kuonqelea - kuongea juu ya jambo

Haya; kuna ki pi tena kibaya hapa

nyumbani, jamani?

Mimi naona

maisha yetu yanakwenda vyema, isipokuwa mawazo yako haya ya ajabu ya hivi karibuni. . . mawazo ya huyo ndege wako -- naye siju i ni ndege gani mwenye. . . . 13 CHAHE: Usinikate kauli. Ngoja nikufafanulie.

[Ittmya kldogo) .

Ninakuuliza tena mara siju i ya ngapi.

Tutawezaje kuishi h iv i,

kukata kauli - kusimama usemi wa mwingine kufafanulia - kueleza wazi wazi

bila mtoto wa kiume? BOKE (AnaAhtuka, kl&ha anageuka

kushtuka - kushangazwa

upande. irWA.ngtne na kuanza kutca kwa feto-ifew-i):

Kumbe fujo 1ote

hilo maneno ni hayo.

Ha. . .

wawezaje kusema hivyo Chahe?

fujo/mafujo - ghasia

Mara nyingi nimekwambia watoto wote ni riz ik i ya Mungu.

kwa kwikwi - kwa kutoa sauti na machozi mengi

Upatapo,

hushukuru. . . na ukosapo, pia hushukuru, mwanadamu. CHAHE (Anakwenda pole polt na bilouuJu.

380

yoke, mkononi na kuketi kajvibu. na Boke.):

Maoni yako nilikuwa nime-

kusnikilia - kushika kwa nguvu

yashikilia kabisa, hadi Semo aliponikabili na maswali yaliyonishinda kujibu

(Konya).Semo,

rafiki yangu yule ndiye aliyeni-

kupasulia - kuwezesha kuona (hapa)

pasulia ukweli, kwamba sikuwa na

kujivunia - kujigamba

chochote cha kujivunia huku

genge/magenge - kutoka Kiingereza

nyumbani nikiwa nimejaza genge la majike tu.

Warithi wangu,

j i ke/maji ke - mtu au mnyama wa kike

kufuatana na ada na desturi za Kimara,^ ni akina nani?

mrithi/warithi - mtu anayechukua mali ya mtu aliyekufa

Wajua,

nina mali nyingi mie . . . haya leo nikija kufa,

14

itakuwaje?

BOKE (Anai-bnama kwa hcuiAa) :

Usini-

teketeze moyo wangu, Chahe. Mungu ametujalia watoto tulio nao na tumshukuru.

Haya mazungumzo

yako ya kishetani sasa -CHAHE (Anamjongeiea mkewe):

-a kishetani - siyo ya Mungu, ni ya kinyume chake

Tulia

mke wangu . . . hayo yote naya-

kujongelea - kusogelea (taz. juu)

fahamu, bali ni miaka mingi kutulia - kunyamaza iliyo p ita na mpaka sasa hatujapata mtoto wa kiume; v ile v ile sioni kama kuna tamaa ya kufariikiwa

kufanikiwa - kufaulu

381

huko mbeleni.

Niruhusu Boke

nijaribu karata nyingine. BOKE (ICicheko cha uchungu): maje?

Unase-

Ati karata nyingine!

kicheko/vicheko - tendo la kucheka

Maanake mie nimekuwa karata mbovu sana, sio?

Tangu hapo umeisha-

kudhamiria - kufikiria

dhamiria kuoa mke mwengine kumbe . . . wala huoni haya kuja nilaghai mie wazi wazi?. . . Karata mpya! CHAHE:

A--aa. . . mambo bado, Boke,

mke wangu.

Hapana haja ya wewe

kuja juu hivyo.

A sili ya mimi

kutaka maoni yako, leo na katika siku nyingine ni i 1e kuheshimu ada na mi la zetu tu. BOKE [Kwa acuvU. ya ju a ):

Maoni gani?

Maoni juu ya mawazo yako hayo ya kipumbavu. . . mawazo ya ndege . . „ sitak i! CHAHE (kksbnkabWL Boke. kwa ha&Ajva m macho makavu):

Utamaduni

wetu, hauwezi kamwe kuwa wa kipumbavu.

Nimejaribu kukupa

haki yako na kama hutaki

382

kulaghai - kudanganya

kuafikiana nami nitatumia madaraka

kuafikiana - kupatana

yangu nikiwa mkuu wa nyumba h i i . Nimeishawaambia wazazi wangu mambo haya, nao wamenishauri nioe mke wa p ill.

Si kwa sababu hiyo

tu, ati umeshindwa kunizalia mvulana, bali pi a kama ujuavyo kura ni mwaka ujao. BOKE:

Nimekwisha kwambia mara

nyingi, hata nilipokuwa nikidhani kuwa ni mzaha tu, kwamba katika hali yoyote ile siwezi kumkubali mke mwingine katika nyumba h i i ; siwezi kumwona mke mwingine akikumiliki.

Msimamo wangu ni

huo mmoja — na asije kabisa! Akija nitaondoka.

kumiliki - kuwa na madaraka juu ya kitu

Anatoweka

kanaka kwenda chumbani imnamoZaJta. Chahe. ammangaJUa m tazcm ail.

mtazamaj i /watazamaj i mtu anayetazama

anosijaza biZcuwi yoke chang’aa na kuketi ck in i,

Anaonekana

amekwi&ha nguvu, anaAZnzia huku

kusinzia - kushikwa na usingizi mwepesi

manga wa tax u k ih tila poZepoZe.

mwanga

383

- mwangaza

NOTES Grammatical 1. 'singojee - " usingojee" (trans. "don't wait). songs, subject prefixes are deleted. 2. kwenda miayo - (trans. "to yawn"). meaning.

Often in poetry and

Kupiga miayo has the same

3. babu-we - while babu may be used as a form of address for any old man, use of the term here is obviously sarcastic. 4. sharti - (trans. " i t is imperative"). Like lazima and afadhali, sharti is followed by the subjunctive. 5. ungalikuwa - (trans. "you would have been"). used here as an auxiliary hypothetical.

The -ngali- form is

6. kuvuta usingizi - (trans. "to be deep in sleep"). There are numerous useful expressions in which kuvuta is used. For example: kuvuta fik ira - to be deep in thought kuvuta subira - to be patient Other examples are found in Farsi, pp. 45-46, and Mohamed, p. 39. See also fn. 4 of "Kwa Nini Nife?" 7. u^ - (trans. "you are"). This is the same ij as in U hali gani? The forms for other personal subjects are given below: ni tayari - I am ready yu tayari - s/he is ready tu tayari - we are ready m tayari - you (p i.) are ready wa tayari - they are ready For other classes, subject prefixes are used as this type of predicator: chakula ki tayari - the food is ready For more information on this topic see Ashton, pp. 92-95.

384

8. Unqali na - (trans. "(do) you s t ill have). The -ngali form here implies " s t i l l . " It may be used with or without bado. For more information of this topic see Ashton, pp. 270-271. See also fn. 4 of "Shida." 9. kunambia - kuniambia. This coalescence of the "i_" of the f ir s t person subject prefix with "a" in itia l verbs is typical of Northern dialects of Kiswahili. 10. kupiga kelele - (trans. "to make noise"). This is another example of an idiomatic phrase in which kupiga is used. For additional examples, see fn. 9 of "Mumbi Ahojiwa." 11. Upate nisikiza - upate kunisikiza - (trans. "so that you have a chance to 1isten to me"). Kupata is used here as an auxiliary verb, which is why the ku- on the following in fin itiv e is optional. Ashton provides additional examples of the use of kupata as an auxiliary verb (pp. 276-277). 12. unambia.yo - uniambiayo (trans. "which you told me"). above.

See fn. 9

13. kukata kauli - (trans. "to interrupt; to cut off someone's speech"). This is one of a number of useful expressions in which kukata is used. Another is: kukata shauri - to decide Additional examples are found in Farsi, pp. 25-27 and in fn. 13 of "Mumbi Ahojiwa." 14. Ni kija kufa - (trans. " I f I happen to d ie"). Kuja functions as an auxiliary verb here. Additional examples of the use of kuja as an auxiliary are provided by Ashton, pp. 273-274.

Cultural a. Mathari/Mathare - the area in Nairobi where a large government mental hospital is located. b. Kimara is the area on the eastern side of Lake Victoria near the Mara River.

385

MASWALI

1.

Boke na Chahe wana matatizo gani?

2.

Chahe anataka nini na Boke anataka nini?

3.

Boke na Chahe wanao watoto au la?

4.

Je , Tatizo la Boke na Chahe, unavyoliona, ni la maana?

5.

Boke na Chahe wanakaa mjini au mashambani? au m atajiri? Unajuaje?

6.

Boke anasema Chahe hana ubongo katika bufuu lake. hii ni kusema nini?

7.

Je , Yapo matatizo yanayofanana na hi 1i katika jamii yako? Toa mfano na eleza kwa ufupi.

8.

Jifanye wewe ni Chahe au Boke; ueleze ungefanyaje kama ungekuwa na tatizo kama h ili.

9.

Rafiki yako ana tatizo kama la Boke na Chahe naye anataka ushauri. Toa ushauri mfupi kwa maneno yako mwenyewe.

386

Wana watoto wa aina gani?

Wao ni maskini Je , Kusema

ACTIVITIES 1.

Objective - Dramatization With a classmate rehearse this scene and present your versions to the class.

2.

Objective - First Person Narration Imagine you are Boke or Chahe. How would you describe the morning's events to a friend you met later in the day? Develop a narrative account for class presentation.

3.

Objective - Cultural Comparison I f you were hired as an adviser for an American television production of this scene, what introduction would you provide and/or what modifications would you suggest? Discuss these with your classmates.

4.

Objective - Expansion of Material and Role-Playing With your classmates role-play a scene in which Boke and Chahe seek family counseling.

5.

Objective - Emotive and Pragmatic Sk ill Development Select ten phrases from this scene which have emotive power and/or non-literal meaning(s). Use these phrases to develop a dramatic scene between two characters. Rehearse this scene with a friend and then present i t to your class.

6.

Objective - Grammatical Practice: Auxiliary Verbs Write ten sentences using kuja and kupata as auxiliary verbs.

7.

Objective - Vocabulary Development Use each of the following in a sentence of six or more words: kwenda miayo kuvuta usingizi kukata kauli

sharti kupiga kelele kukata shauri

Jk T

Mji wa Lamu

28. Mshairi wa Kiswahili

Msha i r i wa Kiswahili ana sa-

ni nadra - si jambo la kawaida

babu nyingi zinazomfanya atunge

kunyamaa - kuwa kimya

mashairi.

kutukia - kutokea

daima,

Ni mtu aliye macho*

Ni nadra

kumwona ame-

mathalan - kwa mfano mfiwa/wafiwa - mtu ambaye mmoja wa jamaa yake amekufa

nyamaa panapotukia jambo fulani. Pakitukia kifo, mathalan, atawa-

kul iwaza - kumfanya mtu apoe

tungia shairi wafiwa kuwaliwaza.

kufurahikia - kufurahi kwa a j i l i ya Sherehe fulani ikifanyika ataifukwenda kombo - kuharibika rahikia

kwa njia ya ushairi.

Aki-

mpenda mtu na kutaka urafiki naye

kuhadharisha - kumwambia mtu kuwa kuna hatari

atamwandikia shairi la mapenzi.

kuzindusha - kufahamisha

Akiona jamii au taifa lake lina-

imani - mambo (hasa ya dini) anayoamini mtu kuwa ni kweli

elekea kwenda kombo atalihadharisha na kulizindusha.

kusita - kuogopa, kutokuendelea na jambo

Watu wakiwa

waanza kupoteza imani yao ya dini hatasita

Mwenyezi Mungu - Mwenye utawala na uwezo; Mungu

kuwaonya i l i warudi kwa

Mwenyezi Mungu na kujihadhari na

kujihadhari - kuangalia hatari isikupate

adhabu inayowangoja kesho ahera.

adhabu - malipo ya kukosa

Kwa hivi mshairi ni shekhe au padri ana.yewahubiria waja ingawa si mwana-

ahera - mahali zinapokaa roho za watu baada ya kufa kuhubiri - kutoa hotuba ya dini

Source: Khan, Kamal, ed. "Mshairi wa Kiswahili,” in Tujifunze Mashairi. Nairobi: MacMillan, 1977, pp. 2-3.

391

mja/waja - mwanadamu chuoni mwenye ujuzi mkubwa wa dini

mwanachuo/wanachuo - mtu aliyesoma sana

yake. Mshairi pia ni mzalendo.

mzalendo/wazalendo - mtu anayefpenda nchi yake

Hupenda kuisifu nchi yake na kuwatukuza viongozi wake.

kutukuza - kueleza uzuri wa

Akiwa ni

Mtanzania, bila ya kuambiwa na mtu, ataona ni wajibu wake kulisifu

wajibu - kazi

taifa lake na siasa inayofuatwa.

kusifu - sawa na kutukuza (taz. juu)

Atasifu Sikukuu ya Saba Saba ina-

Sikukuu ya Saba Saba - siku ya tarehe 7 mwezi wa 7; kilipoanza chama cha TANU

yosherehekewa k i1a mwaka kama siku ambayo chama cha siasa cha TANUa kilipobuniwa.

Aweza kueleza kishairi

kubuniwa - kuanzishwa, kufanya kitukianze

Azimio la Arusha.^ Aweza kuuponda ubepari na kuonyesha busara ya ku-

Azimio la Arusha - Tangazo la kuanza Ujamaa Tanzania

fuata siasa ya Ujamaa na Kujitege-

kuponda - kuharibu, kumaliza

mea.c

ubepari - aina ya kiuchumi; kinyume cha ujamaa

Pia pengine akusudie kuonye­

sha natija ipatikanayo watu wakiishi katika V i j i j i vya Ujamaa.^

natija - faida

Mshairi wa Kenya naye kwa

Ki j i j i cha Uiamaa/Vi,ii.ii wa Ujamaa - k iji.ji kidoqo ambamo watu huishi pamoja na kufanya kazi pamoja

upande wake, ingawa afahamu yanayotendeka katika nchi zilizo j i r a ­ ni , macho yake sana yanaangaza

kuangaza - kutazama sana kila sehemu

nchini mwake na mashairi yake yatakuunga mkono - kukubaliana na eleza ayaonayo humo.

B i1a shaka,

atasifu Kenya na kuunga mkono 392

maamrisho ya kiongozi wa taifa.

amrisho/maamrisho - jambo 1inalolazimishwa

Atawakumbusha wananchi wenzake umuhimu wa Siku ya Kenyatta isherehe-

Siku ya Kenyatta - siku walipo shikwa viongozi wa KAU

kewayo tarehe 20 Oktoba kama siku ya kukumbuka vita vya kupigania

teso/mateso - mambo ya ukatili ya kuadhibu

uhuru na mateso waliopewa baadhi ya wanasiasa zama za ukoloni.

Pia

zama - wakati

atawatia moyo wenzake wauitikie £ rnwito wa Harambee na kuonyesha

kutia moyo - kufanya mtu awe na nia ya kufanya kitu, kuhimiza

faida ya watu kushirikiana kwa

Harambee - neno la kutaka watu wote wafanye kazi, wasaidiane

kufanya kazi pamoja i l i kusitawisha nchi yao.

Basi twaona kuwa

kusitawisha - kufanya kitu kikue

mshairi wa Kiswahili si mzalendo tu, bali ni mwanasiasa pia.

kupamba - kufanya kitu kipende ze

Sababu moja imfanyayo msha­ ir i wa Kiswahili kupenda kutunga

kuhifadhi - kulinda

mashairi ni kuzidi kuipamba, kui-

kuathiri - kuwafanya watu wafuate jin s i anavyofanya mwingine

kuza na kuihifadhi lugha yake hata kuweza kuwaathiri wale waijuayo barabara.

kujitosheleza - kutosha kwa a j i l i yako mwenyewe

Kwa kuwa Kiswahili kina

maneno mengi mno ya kujitosheleza chenyewe mbali na kujitajirish a

mbali - kabisa kujitajirish a - kufanya kuwa t a jir i

kwa kuyapokea maneno kutoka lugha nyingine, mshairi, kwa kutaka kuwafaidisha wale wasiokuwa na

kufaidisha - kumpa mtu faida; kusaidia

ujuzi mkubwa wa Kiswahili, hutunga kima/vima - ukubwa

mashairi i l i waweze kukuza kima cha ujuzi wao. Anapotunga mashairi yake

lafudhi - namna ya kusema

hutumia lafudhi ya Kiswahili kinachosemwa anapoishi.

Akiwa ni Kimvita - namna ya Kiswahili kinachosemwa Mombasa

mshairi wa Mombasa atatumia la ­ fudhi ya Kimvita;

Kiamu - namna ya Kiswahili kinachosemwa Lamu

akiwa ni mkazi

wa Lamu atatumia Kiamu;

akiwa ni Kimrima - namna ya Kiswahili kinachosemwa sehemu za pwani Tanzania

Mtanzania huenda akatumia Kimrima; na kadhalika.

Ndiyo maana twaona

mashairi ya Kiswahili yana ladha

ladha - utamu

isiyokinaisha kwa sababu ya ku-

kukinaisha - kutoshelezeka

tungwa kwa lafudhi mbalimbali za Kiswahili. ni dhahiri - ni wazi

Ni dhahiri basi kuwa msha­ i r i ni bingwa wa lugha na kwa saba­

bingwa/mabingwa - fundi

bu ushairi ni kimoja kati ya vi-

kiungo/viungo - kitu kinachofanya kitu kuwa kitamu

ungo vya lugha, kazi yake moja kukuimarisha - kufanya kuwa na imara

bwa ni kuiimarisha lugha yake. Anapofanya h iv i, v ile v ile 2 yualinda utamaduni wake kwa sababu lugha ya watu ni sehemu moja ya utamaduni wao.

msanifu/wasanifu - fundi wa kutengeneza vitu

Basi

zaidi ya kuwa msanifu wa lugha, 394

mshairi wa Kiswahili ni mlinzi wa utamaduni wa Kiswahili.

Kazi yake

hii adhimu aifanyayo si rahisi

adhimu - nzuri na muhimu

kukadirika.

kukadiria - kupima, kujua ukubwa

Mshairi aghalabu huzaliwa aghalabu - mara kwa mara na kipawa maalum cha ushairi lakini isidhaniwe kuwa mtu mwengine hawezi

kipawa/vipawa - uwezo wa a s ili

kuwa mshairi mzuri.

kudhania - kuwazia, kufikiria

ak ijib id iish a.

Aweza, maadam

Mshairi huyu mwenye

kipawa ana tabia ya kuyatumia ma­

maadam - kama kujibidiisha ( kujibidisha) kujaribu

neno yake asemapo kwa njia ya pekee.

Utamsikia, kwa mfano, asema

hivi, "Hapana, tena hapana, jambo hi 1i nalikana. Sitamwita yule bwana."

kukana - kukataa kukubali

Maneno haya huwa yanam-

toka tu kanwani pasina yeye kwanza

kanwani - (kinywani) mdomoni, mahali yalipo meno

kuyapanga aki 1ini mwake kabla ya kuyatamka.

pasina (pasi na) - pasipo na, b i1a ya

Maneno yenyewe yaki-

pangwa hivi yataonekana kama sh a iri: Hapana tena hapana, Jambo hi 1i nalikana, Sitamwita yule bwana. Basi mtu wa namna hii atungapo ma­ shairi huwa mazuri na ya ufasaha

ufasaha - lugha nzuri

ambayo humpendeza k i1a ayasomaye kwa ule mvuto wake.

mvuto/mivuto - uwezo wa kuvutia 395

Lakini hali yoyote ile itakayokuwa, mshairi huyu sharti

sharti - lazima

azijue kanuni za kutunga mashairi na azifahamu aina mbalimbali za tungo na mambo yanayosimuliwa na kila aina.

Hawezi kuanzisha mtindo

wake mwenyewe wa kutunga mashairi ikiwa haandami kanuni za ushairi

kuandama - kufuata

zinazofuatwa na kutambuliwa.

uzushi - mambo yasiyo ya kweli

Aki-

jaribu kuleta uzushi wake atakuwa amej i toa na kujiweka kando kutoka jamii ya Waswahili wanaomheshimu

kujitoa - kuondoka mahali

na kumuenzi kama malenga wao.

kuenzi - kuheshimu malenga - mshairi mashuhuri

396

NOTES

Grammatical 1. kuwa macho - (trans. "to be alert/attentive"). For other examples of idiomatic expressions in which forms of "to be" are used, see Mohamed, pp. 17-19. See also fn. 2 of "Mapambano Yanaendelea." 2. yualinda - (trans. "s/he defends/protects"). Class 1 subject prefix in Kimvita.

Yu- is an alternative

Cultural a. TANU or the Tanganyika African National Union, is the principal political party in Tanzania. A small group of Africans, led by Julius K. Nyerere, formed the party in 1957. TANU then spearheaded the nationalist movement on the mainland, and after independence became the only legally recognized party. TANU, on the mainland, and the Afro-Shirazi party, on Zanzibar, were expected to join together following the union of Tanganyika and Zanzibar in 1964, but did not unite until 1977 when the Chama cha Mapinduzi was formed. See "Habari ya CCM." b. Azimio la Arusha, the Arusha Declaration, published in February of 1967, clearly stated for the f ir s t time the socialist ideals and goals which would become the guiding ideology of the United Republic of Tanzania. It included a restatement of the principles of socialism, a section title d "The Policy of Self-Reliance," and the Arusha Resolution, passed a month before by the National Executive Committee. For more details, see chapter 19, "The Arusha Declaration," in Andrew Coulson, Tanzania: A Po litica l Economy. Oxford: Clarendon Press, 1982. c. Nyerere f ir s t formally articulated the doctrine of self-reliance ( kujitegemea) in the Arusha Declaration. The concept of national self-reliance was created p artially in response to Tanzania's growing dependence on foreign aid in the early 1960's, and in

397

an effort to encourage the Tanzanian people to assume responsibility for the development of their country. For Nyerere*s essays on various topics, including African socialism, the Arusha Declaration, education, development, and self-reliance, see Julius K. Nyerere, Ujamaa, London: Oxford University Press, 1968. The V i j i j i vya Ujamaa (Ujamaa Villages) were created under what was to become a somewhat controversial policy which relocated peasants from their isolated rural homes into new villages aimed at improving agriculture and developing the agricultural sector. For a discussion of this policy, see Andrew Coulson, Tanzania: A P o litica l Economy, Oxford: Clarendon Press, 1982. Harambee is a slogan, f ir s t coined by Jomo Kenyatta, meaning "self-help," or "pull together." Harambee schools in Kenya are non-governmental, community based efforts at providing additional educational opportunities which otherwise would not exist. Individuals in Kenya, as well as public institutions (such as schools, charities, e tc .), also sponsor a type of event, known as a harambee, at which people join together to donate money in support of a person or project.

i t

MASWALI

1. Mwandishi anataka msomaji ajue nini? 2. Je, unadhani mwandishi anayapenda mashairi ya Kiswahili? Kwa nini? Toa mifano kuthibitisha jibu lako. 3. Makala haya yanazungumza juu ya mshairi au washairi?

Eleza.

4. Mwandishi anasema mshairi ni mzalendo. Mshairi ambaye ni mzalendo hutumia mashairi yake kufanya nini? 5. Mashairi ya Kiswahili hutungwa kwa lafudhi mbali mbali; toa sababu za jambo hi 1i . 6. Toa mifano mitatu au zaidi ya matumizi ya mashairi. 7. Washairi wanasemwa kuwa wanalinda utamaduni wao.

Wanaulindaje?

8. Eleza tofauti baina ya washairi wenye kipawa na wale wanaojibidiisha i l i wawe washairi hodari. 9. Mwandishi anasema washairi wote ni wanasiasa na wazalendo. Je, ni kweli? Kuna wengine wanaopinga siasa na uongozi wa taifa? Toa mifano unayoijua hapa Amerika au kule Afrika.

ACTIVITIES 1.

Objective - Defining Occupational Roles

Develop a presentation in which you use this passage as a model and define the role of one of the following in contemporary East African society. mwalimu mkulima daktari mwanasheria mzazi

2.

Objective - Analysis of Material

This passage seems to emphasize the contemporary role of the poet in East Africa. Which aspects of this role do you see as lik e ly to be most recent and which would you assume to be more traditional? Prepare for a class discussion of this topic.

3.

Objective - Cultural Comparison

Obviously poets in contemporary American society perform different functions and view their work differently than do Swahili poets. How would you characterize these differences? Who, other than poets, in American society performs functions similar to those of poets in East African societies? Prepare for a class discussion of this topic.

4.

Objective - Introduction to Swahili Poets

Identify and develop a class presentation about one of the following Swahili poets: Fumo Liyongo Shaaban Robert Abdulatif Abdalla Ahmed Sheikh Nabhany Mwana Kupona 400

ACTIVITIES (cont.) 5.

Objective - Writing Verse

Using the model verse provided in the passage write three or more rhyming lines of your own, each with eight syllables. 6.

Objective - Paraphrase

Identify five sentences in this passage which you found d iffic u lt to comprehend on your f ir s t reading. Rewrite these sentences so that they would be easier to understand by another student at your level. 7.

Objective - Vocabulary Development Use each of the following in a sentence of eight or more

words: kusita kwenda kombo mzalendo kuunga mkono kupamba bingwa lafudhi ni dhahiri

1 1

401

JL T

29. Uhaba wa Kazi

“Baba Mbele, Mama Nyuma, Yamekuwa Simulizi”

Kaka: Kusoma nilikosoma, kambiwa sipati kazi, Yapata mwaka mzima, nategemea shangazi,

uhaba - uchache kambiwa - nikaambiwa*

Wasiojuwa husema, "Sababu sina ujuzi,"

shangazi - dada wa baba 2 kujuwa - kujua

Huno uhaba wa kazi, mesababishwa ni wake.

huno - huu^ mesababishwa - umesababishwa

Dada:

n2 - na (poetic)

Mbona watuingilia, kaka acha ubaguzi,

kuingilia - kuingia katika jambo lisilokuhusu

Likukeralo twambia, tulijuwe waziwazi,

kukera - kuchukiza twambia - tuambie (poetic)

Au unalochukia, ni wake kufanya kazi?

bega kwa bega - wote pamoja Mambo ya kisiku hizi, watu ni bega kwa bega.

siwangilie - nisiwaingilie^ kukopa - kukosa kupata sawasawa na mwingine

Kaka: Siwangilie kwa nini, nanyi mwatukopa kazi?

tokea - tangu shida - taabu

Kwani tokea zamani, hazikuwa shida hizi, Mtu kitoka shuleni, kibaruwa si t a t iz i, Leo hatupati kazi, kisa nyinyi wanawake.

kitoka - akitoka kibaruwa ( kibarua)/vibaruwa (vibarua) - kazi (ya muda) tatizi/matatizi - tatizo^ kisa - sababu

Dada:

chanzi - chanzo^

Hapo kaka hujasema, kuwa wake ndiyo chanzi, Chanzo cha hii nakama, waume kukosa kazi, Bure mwatupa 1awama, wenyewe mna a j i z i ,

nakama - hasara; kuanguka lawama/malawama - maneno ya kumwonyesha mtu makosa aliyoyafanya.

Mtindo wa siku hizi, watu ni bega kwa bega. Source: Amana, Boukheit. “Uhaba wa Kazi," in Malenga wa Vumba. Nairobi: Oxford University Press, 1982, pp. 42-44.

405

Kaka:

a jiz i - ha1i ya kuwa dhaifu; udhaifu

Hayo unayotamka, yote ni ya upuuzi,

mtindo/mitindo - jin s i mambo yalivyo

Mumetoroka kupika, kazi yenu toka enzi,

kutamka - kusema, kutaja

Bilashi mwahangaika, kushabihi vijak azi,

upuuzi (upuzi) - jambo lis ilo na maana; jambo la kijinga

Sasa hatupati kazi, kisa nyinyi wanawake. Dada: Mbona wafanya ukali, ishakuwa ni chukizi?

mumetoroka - mmetoroka (poetic) kutoroka - kuondoka, kukimbia kutoka mahali bi1a ya ruhusa

Hata na yangu kauli, umekuwa husikizi?

toka enzi - kutoka zamani

Nisemayo ni h a la li, ukweli uliowazi,

bilashi - bure

Mtindo wa siku hizi, watu ni bega kwa bega

kuhangaika - kupata taabu kushabihi - kufanana

Kaka: Yana uhalali gani, mbona basi huelezi? Kipita maofisini, mumejaa kama inzi, Mwataka tuwe mekoni, wala halitupendezi, Na nje hakuna kazi, kisa nyinyi wanawake.

kijakazi/vijakazi mfanyakazi mwanamke asiyepewa mshahara ishakuwa - imeshakuwa

chukizi (chukizo)/machukizi (machukizoT"^ kitu cha kuleta chuki kauli - usemi

Dada:

husikizi - husikilizi

Kakangu una matata, kuyaelewa siwezi,

halali - kweli, sawa

Wasema unamopita, wambiwa hakuna kazi?

O

9

uliowazi - ulio wazi uhalali - ukweli

Na sisi wake twapata, haraka pasi a jiz i,

kipita - ukipita

Sababu kisiku hizi, watu ni bega kwa bega

mumejaa - mmejaa (poetic) matata - shida pasi - pasipo, bila

406

Kaka:

mjlzi/mijizi - mwizi iiilcuu; mtu anayeiba mno

Si si kazi hatupati, wengi wetu ni m ijiz i, Elanyi muna bahati, mabosi hawawaizi,

elanyi - el a ninyi; yaani, u ~a ninyi (poetic)

Hampotezi wakati, ni kidogo pingamizi,

muna - mna (poetic)

Nasi hatupati kazi, kisa nyinyi wanawake.

bosi/mabosi - mkubwa kazini au ofisini (kutoka Kiingereza)

Dada:

kuiza - kukataa

Kakangu wanichekesha, hadi sina kizuizi,

pingamizi - kitu chenye kuzuia jambo lisiwezekane

Vi pi lakukasirisha, si si tukifanya kazi? Hujui ndivyo maisha, yaendavyo siku hizi?

kuchekesha acheke

kufanya mtu

Mtindo wa siku h izi, watu ni bega kwa bega. Kaka:

kizuizi/vizuizi - kitu chenye kukataza jambo lisiwezekane

Huna haja ya kucheka, nisemayo si upuzi,

kukasirisha - kutia chuki

Kazi inayojulika, yenu ni kukuna nazi,

haja - sababu, lazima kujulika - kujulikana

Kisha mwenda zianika, mukaziuze ta k iz i,

zianika - kuzianika

Leo hatupati kazi, kisa nyinyi wanawake.

kuanika - kuweka kitu juani i l i kiwe kikavu

Dada:

mukaziuze - mkaziuze (poetic)

Yalikuwa ni ya kale, kuuza chicha za nazi, El a leo twenda mbele, na n.yuma hatujibanzi,

takizi - taki (taka) zake za chicha za nazi (poetic)

chicha - kitu cheupe KTnachobaki kutoka katika nazi iliyokunwa Kwani mambo siku h izi, watu ni bega kwa bega. na kukamuliwa

Hakuna a liy e le le , kushiriki usingizi,

el a - ila kujibanza - kujiweka pembeni

407

Kaka:

-lele - -lala (poetic)

Kulla kitu mwakitaka, kiwe chenu siku hizi,

kushiriki - kuwa pamoja na

Ishakuwa na miaka, pia mwataka ihozi,

kulla - ki1a (poetic)

Nasikia mwatamka, "Mwaka huno wa le d iz i"a

ishakuwa - imeshakuwa ihozi - kuihozi

Mwisho mutataka myezi, iwe yenu wanawake! Hai mana kubishana, nikashabihi mkizi, Mengi niliyoyanena, yafanyie uchunguzi,

kuhozi - kupata ledizi - mabibi; ku­ toka Kiingereza myezi - miezi (poetic) hai mana - haina maana

Iwapo tutafanana, yupi taleya vizazi? Si si hatupati kazi, hadi murudi mekoni.

kubishana - kutokubaliana kushabihi - kufanana

Dada: Baba mbele, mama nyuma, yamekuwa sim ulizi, Muradi sote twasoma, soteni tuwe walezi, Wake haturudi nyuma, tunataka mapinduzi, Maisha ya siku hizi, watu ni bega kwa bega!

mkizi/mikizi - jina la samaki; watu husema samaki huyo huchukia upesi sana kunena - kusema iwapo - kama taleya - ataleya (poetic) atalea kizazi/vizazi - (hapa) mtoto murudi - mradi (poetic) simulizi - mazungumzo mradi - (hapa) kwa kuwa soteni - si si sote mlezi/walezi - mtu anayelea watoto mapinduzi - kubadili kabisa haii ya maisha, se rik a li, habari, n.k.

408

NOTES Grammatical 1. The f ir s t syllable (here the subject prefix) of nikaambiwa is omitted so as to preserve the meter. This is also the case with: mesababishwa (lin e 4) - umesababishwa siwangilie (line 9) - nisiwaingilie kitoka (lin e 11) - akitoka kipita (lin e 26) - ukipita zianika (lin e 43) - kuzianika Poetry is s t ill often heavily influenced by the Northern Dialects of Kiswahili. In these dialects deletion of subject prefixes occurs more frequently than in Standard Swahili. Vowel deletion also occurs frequently in these dialects and in poetry. For example: kambiwa (lin e 1) - nikaambiwa wambiwa (lin e 30) - waambiwa 2. kujuwa - kujua. In poetry w and y^ are often inserted between double vowels, especially final double vowels. Other examples are: taleya (lin e 55) - atalea kibaruwa (lin e 11) - kibarua 3. Standard Swahili huu is huno in other Swahili dialects and in the dialect most often used in poetry. Other instances of poetic dialect forms in the poem are noted in the margin glosses by "(poetic)" following the Standard dialect definition. 4. Tuambie could not be used because to do so would not preserve the rhyme scheme. Northern Dialects do use forms such as nipa as opposed to nipe.

409

5.

The Northern dialect verb kunqilia is used here rather than the Standard dialect form, kuingilia, used above.

6.

Tatizi is used here rather than tatizo for rhyming purposes.

7.

Chanzi is used here to preserve the rhyme scheme.

8.

In Northern Dialects -isha- (and even shortened forms) occur in a variety of environments.

9.

The Northern dialect verb kusikiza is used here rather than the Standard dialect kusikiliza.

Cultural a.

The reference here is to the U.N. Decade for Women, 1975-1985.

For additional information on Northern dialects of Kiswahili see: Nurse, Derek. "The Swahili Dialects of Somalia and the Northern Kenya Coast," in M.-F Rombi, ed. Etudes sur 1e Bantu Oriental ( Comores, Tanzanie, Somalie et Kenya). Paris: SELAF, 1979. For further information on Swahili poetry see: Shariff, Ibrahim Noor. Tungo Zetu. Trenton, N .J.: Red Sea Press, 1988.

MASWALI

1.

Wapo watu wangapi wanaoongea katika shairi h ili?

2.

Lalamiko analotoa kaka ni nini?

3.

Dada anasemaje?

4.

Je , unadhani kisomo ndio ufunguo wa kupata nafasi ya kazi?

5.

Kwani "kazi" ni nini?

6.

Maneno yafuatayo yana maana gani: shangazi uhaba waume wake kuchekesha

Eleza.

Eleza.

mbona bega kwa bega bure muna muradi

7.

Kwa nini kaka anasema (ubeti wa saba) "mumejaa kama inzi"?

8.

Kaka anafurahia wanawake kufanya kazi o fisini au la? Thibitisha jibu lako kwa mifano kutoka katika shairi.

9.

Je , dada anafurahia kukosa kazi kwa kaka?

411

Eleza kwa mifano.

ACTIVITIES 1.

Objective - Debate Prepare speeches for a debate in which the male students present the viewpoint expressed by Dada, and the female students present the views of Kaka. Follow the speeches with a question and answer session.

2.

Objective - Narration Pretend that you are your mother or grandmother, and prepare a brief oral history which describes the various ways in which she worked for a living . Be sure to identify the era and geographic location which provides the setting for her l if e ; include some opinions she might have expressed about her lif e 's work, and about the lives of women today.

3.

Objective - Poetry Using this format as a model, work together with your classmates on a short poem which comments on a significant social issue through two opposing voices. Topics may include prayer in the public schools, leash laws, seatbelt laws, capital punishment, etc.

4.

Objective - Discussion and Interpretation Who won the discussion presented in the poem? Prepare for a class discussion on this question, and support your opinions by quoting from the poem.

5.

Objective - Research and Presentation of Information Find the sta tistics on women's and men's employment in Kenya, Tanzania, and the United States. Prepare brief biographies which describe "average" women and men in each of these countries. Be sure to include the job, salary, and educational background for each person. You might want to further identify them as rural or urban, etc.

412

30. Soga T

“Watoto, Mbona Mwala Matunda Yangu?”

Soga: Aina ya kitumbuizo cha lugha,

soga - maneno yanayofurahisha na kuchekesha

mithali ya hadithi fupi au -a kitumbuizo - -a kuburudisha, -a kufurahisha

mchezo wa kuigiza, ambao kwa mtungo wake stadi wenye

mithali - mfano wa, kama

maneno ya vina au ulinqanifu

mchezo wa kuigiza/michezo ya kuigiza - mchezo kama hadithi inayoonyeshwa na wachezaji

wa sauti, ndaniye huwa kuna namna fulani ya mzaha au

mtunqo/mitungo - maneno yaliyotungwa taratibu kuwa hotuba, s h a iri, hadithi, n.k.

kichekesho.

stadi/mastadi - fundi ulinqanifu - usawasawa; haii ya sauti mbili kwenda vizuri pamoja

HLfiano: 1. Mwent/e buAtayU: "Watoto, mbona mwala matunda

ndaniye - ndani yake

yangu, ambapo hamkui-

mzaha/mizaha - kitu cha uwongo na chenye kuchekesha

panda miti h ii? kichekesho/vichekesho - kihadi­ thi kidogo cha kuchekesha na kufanywa na wachezaji kama mchezo wa kuigiza

Watoto: Bwana, kwaje wewe kutukaripia v ile ?

Wewe

wasema ulipanda miti h ii.

bustani - kishamba kidogo cha mboga au maua

Je , huoni kwamba si si hadi wakati huu miti hii tunaipanda?

Si si tumei-

panda mara nyingi zaidi yako.

mwala - mnakula kupanda - 1) kuweka kitu kama mmea ndani ya udongo i l i kikuwe 2) kwenda juu ya

Source: Kuhenga, Casimiri. “Soga," in Tamathali za Usemi. Nairobi: East African Literature Bureau, 1977, pp. 90-95.

415

Mwent/e BuAta.nl: Nakuoneni1 nyinyi ni watoto wasio na adabu.

Ebu nichukue

kwaje - inakuwaje kukaripia - kusema na mtu kwa maneno ya ukali v ile - namna hiyo

fimbo niwachape.

ebu - sasa, ngoja, nipe nafasi, n.k.

Mkaguzi uxl T ik iti: Lete

kuchapa - kupiga kwa fimbo au kiboko

t ik it i yako nione. Kbvuja: Samahani bwana, mwaka huu sikupanda matikiti shambani

t ik it i - 1) kikaratasi wanachopewa w asafiriaji kuonyesha kwamba wameshalipa pesa 2) tunda kubwa tamu sana; ngozi yake ni rangi ya majani na ndani yake jekundu abiria/maabiria - mtu anayesafiri

mwangu. 8aba - ( kwa. Aauti k a ti) ■

Haji! Haji! Umekwenda wapi ? Htoto H a ji: Baba, wajua

samahani - nisamehe tafadhali Haji - 1) jina la mtu 2) ha + kuja waniitiani - Unaniitia nini? Unaniita kwa nini?

s i j i , waniitiani? Muxma^unzl: Mwalimu, wataalamu wa jiografia

mtaalamu/wataalamu - fundi mwenye elimu

husema kwamba eti dunia ni mviringo, na kwamba huzunguka.

Je , ni kweli?

eti - kuwa ni (neno la kuonyesha shaka) mviringo/mlviringo (duara)

tkoaJLimu: Ndiyo. Mmnafiunzi: Dunia huzungukaje? Muntimu: Ebu simama uzunguke zaidi ya mara ish irin i kwa mfululizo, utaona jin s i dunia izungukavyo.

mfuIu1izo/mifu1u1izo - moja baada ya nyingine

5. Mwatonu: Mbona Juma wachelewa ki 1a siku kufika shuleni? Juma: Si kosa langu mwalimu.

Kengele

hupigwa kabla s ija fik a . 6. MwancL^unzi.: Je , mwalimu, ni haki mtu kuadhibiwa kwa jambo ambalo haku-

kengele - chombo kinachopigwa kutoa sauti kueleza kwamba saa fulani imefika n.k.; hupatikana sana juu ya kanisa kuadhibiwa - kufanyiwa ukatili kwa a j i l i ya kosa fulani

fanya? MuxtUmu: Hapana, si haki hata kidogo. Munna^unzl: Basi mimi siku­ fanya hesabu ulizotuambia tufanye nyumbani. 7. Mtu mmoja baada ya kufika sokoni a liu liz a , "Nani auza nyanya?"

Kijana

mmoja aliyekuwa karibu naye akamjibu, "Lo, nani mjinga awezaye kumwuza nya2 yake sokoni? 8. Mdcu. de.nl: Hodi bwana. Nimefika kama ulivyoniahidi.

417

mdai deni/wadai deni - mtu ambaye kazi yake ni kuchukua pesa ambazo watu wameahidi kulipa

Mdaim. deni: Karibu bwana, kustarehe - kupumzika

starehe. MdcU deni: Je, v ip i, hutaki kulipa deni lako?

Si

tarehe namna gani iwapo uliniahidi nifike tarehe ya leo? 9. Mfiani/a bia&hajia. (Aokoni) : Tanqawizi! Tangawizi! Mama, nimesikia mtu mmoja akisema Tanga kuna wezi

tangawizi - kwa Kiingereza, "ginger", au kinywaji kinachotayarishwa kwa "ginger"

wengi, Siju i kama shangazi hakuibiwa na wezi huko Tanga!

kuiba - kuchukua pesa au vitu vingine visivyo vyako, bi1a ruhusa

10. Baba: Johana mwanangu, mbona kushindwa - kukosa kushinda

wewe daima hushindwa katika mitihani yako dara­ sani ? Utoto: Kwa sababu mwalimu huuliza vitu vilivyo-

kufanyika - kuwa

fanyika kabla si.iazaliwa.

kuzaliwa - kuingia duniani kwa mara ya kwanza (kutoka kuzaa)

Baba: Mbona wenzako hupata

sahihi - sawasawa, bi1a ya makosa

majibu yaliyo sahihi ? Mtoto: Baba, hujui kwamba mimi ni mwanafunzi mdogo kushinda

3

wote darasani? 418

NOTES Grammatical 1. Nakuoneni - Nawaoneni/Nawaona For further discussion of second person plural objects, see Wilson, p. 186. 2. Nya is a shortened form of Nyanya. 3. kushinda is used here to make a comparison. For additional examples and a discussion of comparatives, see Wilson, pp. 337-339.

To the Teacher Po litical and ethnic humor also exist in East Africa; how you want to handle this topic w ill depend greatly upon your sensibilities and those of your students. In some classroom situations, collecting examples of such from available sources (readers, newspapers, etc.) may be appropriate, while in others i t w ill not be. In either case, at least, discussing this topic may be relevant. Considering how to respond when offended may be a topic useful to students, and the joke/verbal context is more neutral than others students may actually encounter.

i T

419

MASWALI

1. Kuelewa mifano hii ya soga ni lazima ujue maneno machache yenye maana mbili au zaidi. Andika orodha ya maneno hayo na ueleze maana hizo mbili au zaidi za k i1a neno la namna h ii. 2. Itakuwa vigumu kutafsiri soga zipi?

Kwa nini?

3. Ungeweza kumweleza mwanafunzi wa darasa la mwaka la kwanza soga zipi? 4. Eleza kwa ufupi kwa nini unafikiri kwamba soga moja ni ya kuchekesha. 5. Eleza kwa ufupi kwa nini unafikiri kwamba soga moja si ya kuchekesha. 6. Eleza kwa ufupi kwa nini unafikiri kwamba ni rahisi kuelewa soga moja. 7. Eleza kwa ufupi kwa nini unafikiri kwamba si rahisi kuelewa soga moja. 8. Ni lazima ujue kidogo kuhusu jiografia i l i uelewe soga ip i? 9. Ni lazima ujue kidogo kuhusu desturi i l i uelewe soga zipi?

420

ACTIVITIES 1.

Objective - Passage Comprehension and Presentation With a classmate prepare contexts (time, place, previous events, etc.) for five of the soga. Then present these soga in class.

2.

Objective - Use of Humor Prepare a description of a situation in which you might te ll one of the soga. Then with a classmate or classmates dramatize this situation.

3.

Objective - Evaluating Use of Humor Prepare descriptions of one or more situations in which you would not relate each of three of the soga. In class discuss these descriptions with your classmates. Be prepared to defend your reason for using humor of a particular type in a particular situation.

4.

Objective - Adjusting Level Prepare a simplified version of one of the soga for presentation in your instructor's f ir s t year class. With your classmates present your simplified versions to the f ir s t year class and be prepared to provide explanations in case they do not under­ stand your in itia l presentation.

5.

Objective - Response to Humor Not Comprehended What would your response be i f someone told a soga you didn't understand? Would you laugh along with others and pretend you understood? Ask questions? What kind of questions would you ask? Would you ask them immediately or later? Consider the soga you found most d iffic u lt and prepare a re­ sponse to be used in class discussion.

6.

Objective - Study of Humor I f you wanted to know more about humor and its contexts, how would you go about collecting such information? Describe and explain your procedure for class discussion.

421

31. Rangi Zetu

Mlango— Unguja

pambo/mapambo - kitu kinachotia uzuri

RANGI ZETU Rangi pambo lake Mungu,

rangi haina kashifa,

Ni wamoja walimwengu, wa chapati na wa mofa;f Walaji ngano na dengu, wazima na wenye kufa,

1

Rangi pambo lake Mungu, si alama ya maafa.

kashifa - matusi, lawama mlimwengu/walimwengu - mtu, binaadamu chapati - mkate lain i mwembamba unaokaangwa kwa mafuta mofa - aina ya mkate ngano - aina ya nafaka

Hupamba nyota na mbingu, na mawaridi na afu,

dengu - aina ya haragwe le n tils ")

Rangi adhama ya Mungu, na mwilini si uchafu;

maafa - jambo la huzuni; msiba

Si d a lili ya machungu, dhambi wala upungufu, Rangi heba yake Mungu, Mwenyezi Mkamilifu.*5

waridi/mawaridi - ua linalonukia vizuri ("rose") afu - ua jeupe linalonukia vizuri; yasumini

Ni urembo wake Mungu, mwenye mi 1iki ya sifa , Na pambo la malimwengu, shahada ya taarifa;

adhama - utukufu; heshima d a lili - utukufu; heshima

Wajinga wa ulimwengu, rangi hudhani kashifa,

machungu - mambo yanayosikitish a, mambo yenye kuleta huzuni

Rangi pambo lake Mungu, si alama ya maafa.

upungufu - kasoro heba - sifa

Twajua Mwenyezi Mungu, kwa mambo mabadilifu, Shani zake na mizungu, ni Bwana wa wasanifu; 2

La ardhi na la mbingu, neno lake husadifu,

malimwengu - mambo ya dunia shahada - cheti; karatasi inayoonyesha sifa fulani; digri taarifa - habari

Rangi heba yake Mungu, Mwenyezi mkamilifu. Source: Robert, Shaaban. “RangiZetu,"in Masomo yenye Adili. London: Nelson, 1967, pp. 16-19.

425

Hashindwi kupamba mbingu, viumbe na mataifa,

kudhani - kufikiri

Ki 1a tendo lake Mungu, hutendwa kwa maarifa;

-badilifu - -enye uwezo wa kubadilika shani - mambo yanayoshangaza; mambo yanayostaajabisha

Hubadili walimwengu, kwa kuzaliwa na kufa, Rangi pambo lake Mungu, si alama ya maafa.

mizungu - mafumbo Hashindwi Mwenyezi Mungu, fupi

3

Bwana - mkuu; Mungu (hapa) kulipa urefu,

Hashindwi na walimwengu, watawaliwa na ufu;

msanifu/wasanifu - watu wanaotengeneza vitu vyenye mapambo

Hashindwi katika mbingu, kwa rai na utukufu,

kusadifu - kutosha

Rangi heba yake Mungu, Mwenyenzi Mkamilifu.

taifa/mataifa - kwa Kiingereza "nations"

Wa sharabu na wa kungu, dhaifu na wenye sifa ,

ufu - haii ya kufa, haii ya kuwa maiti rai - nguvu

Dufu na wenye mizungu, sura moja na halafa; Kama si wachaji Mungu, rangi hazina sharafa,

c

utukufu - haii ya kuheshimiwa

Rangi pambo lake Mungu, si alama ya maafa.

sharabu - kinyawaji; kitu kinachonyewa (hapa mvinyo)

Rangi marembo ya Mungu, kwa viumbe hi tila fu ,

kungu - tunda la mti uitwao "mkungu" (an intoxicating substance)

Mafundi wa ulimwengu, huiga kwake unyofu; Wa fe li na wa mizungu, hekima na usanifu,

dufu - -enye kukosa thamani halafa - tofauti

Rangi heba yake Mungu, Mwenyezi Mkamilifu.

mchaji/wachaji - mtu anayekucha (taz. chini) kucha - kuogopa, kusali

Nyingi anasa za Mungu, ndani ya kila ta ifa , Mtukufu wa mizungu, la ik i wa kila sifa ; Na kazi ya mlimwengu, ni 1awama

na

Rangi pambo lake Mungu, si alama ya maafa.

sharafa - ndevu, wanaume huzitumia kupamba nyuso zao urembo/marembo - vitu vinavyopamba h itila fu - tofauti kuiqa - kutenda jambo au kufuata kama afanyavyo mwingine unyofu - ukweli

426

fe li - (hapa) vitendo Ndiye Mrembo wa Mbingu, samawati na wangafu. Hupamba hata mawingu,kwa zari safu kwa safu;

anasa - starehe; mambo ya kujifurahishia

Kadhalika walimwengu,kwa rangi za h itila fu ,

la ik i - sawasawa

Rangi heba yake Mungu, Mwenyezi Mkamilifu.

1awama - maneno ya kuonye­ sha ubaya wa kitu/jambo

4

Marembo tangu na tangu, utukufu kwa sharafa, Fahari ya ulimwengu, na mbingu yetu ghorofa; 5

Yote mapamboye Mungu, Mwenye hakika ya sifa , Rangi pambo lake Mungu, si alama ya maafa.

samawati - rangi ya mbingu; buluu wangafu - haii ya kutoa mwanga zari - rangi ya dhahabu safu - mstari

Rangi kwa shairi langu, tungo yenye kuarifu, Kila walipo wenzangu, jambo h ili maarufu; Rangi kugawa mafungu, huonyesha upungufu, Rangi heba yake Mungu, Mwenyezi Mkamilifu.

Hupendwa utungo wangu, kwa wingi wa maarifa, Kwa kujuvya^walimwengu, mfano walao dhifa; Yote mahaba ya Mungu, rangi zetu si kashifa,

tangu na tangu - zamani sana fahari - sifa ya mwenyewe ghorofa - sehemu ya nyumba iliyojengwa juu ya nyingine mapamboye - mapambo yake kuarifu - kutoa taarifa; kueleza

Rangi pambo lake Mungu, si alamu ya maafa.

kugawa - kutoa sehemu ya kitu au kubaguza vipande vipande vilivyokuwa ni kitu kizima

Ni mwema utungo wangu, kwa vikuba na mikufu,

walao - angalau; muradi

Uimbwapo walimwengu, wenye fahamu husifu;

dhifa - ukarimu

Nawapa wapenzi wangu, rafiki waaminifu,

mahaba - mapenzi

Rangi heba yake Mungu, Mwenyezi Mkamilifu.

kikuba/vikuba - pambo la maua linalovaliwa shingoni na wanawake

A di&L —

Ku.dhahja.u. na kufanya wivu kwa

Aababu ya fiangi ni upuzi wa mtu.

mkufu/mikufu - utungo wa kuvaa shingoni fahamu - uwezo wa kuelewa

427

NOTES Grammatical 1. -enye kufa - (trans. "the dying"). You are probably fam iliar with the use of -enye forms plus nouns in adjectival phrases, as with mwenye duka ("shop owner"). Sim ilarly, these forms are also used with certain verbs in adjectival phrases. 2. la ardhi - (trans. "of the earth"). Notice that la^ here agrees with neno. Word order shifts occur frequently in Swahili poetry. 3. fupi - probably as shortening of ufupi to f i t the meter. 4. tangu na tangu - (trans. "ever and always"). In this expression the f ir s t tangu refers temporally backward and the second temporally forward. 5.

Mapamboye - (trans. "his decorations"). shortened form of yake.

The -ye here is a

6. kujuvya - this is a less common causative than kujulisha. Cultural a. Chapati and mofa are two types of bread frequently eaten by the Swahili. b. Mwenyezi Mkami1ifu - (trans. "The Almighty, The Perfect One"). Praise terms referring to God occur frequently in Swahili poetry. In addition to Mungu, Mtukufu, Mrembo wa Mbingu, Mwenye Hakika ya S ifa , and Mwenyezi Mkamilifu (used in this poem), i t is useful to be familiar with: Manani Karimu

Mola Ja liya

428

Rabi

c. While sharafa is lit e r a lly "a beard" and here contrasted with rangi as a temporary rather than a permanent physical feature, the sim ilarity of the terms sharafa, sharaf, sharifu ("n o b ility, descendents of the Prophet") suggests an alternative reading as well. The preceding kipande (half-line) is kama si wachaji Mungu ("unless they are god-fearing"); thus the entire line might be read as "Unless they are God-fearing, color does not imply n o b ility ."

Kofia

429

MASWALI

1. Mshairi huyu anaongea kuhusu nini? 2. Je, mshairi, anasema kuwa Mungu ametumia rangi kwa a j i l i ya kubagua? 3. Eleza kwa nini wewe utatumia rangi ukichora picha. 4. Je, walimwengu, ulimwengu, na malimwengu ni tofauti? 5. Sifa zipi mshairi anampa Mungu kwa kazi yake? 6. Ukiambiwa uchague rangi ya mtoto wako, utachagua rangi gani? Kwa nini? 7. Kwa nini mshairi anasimulia juu ya rangi? 8. Waridi lina rangi gani?

Je , unaipenda?

9. Walimwengu huchukia rangi zo zote?

430

ACTIVITIES

1. Objective - Analysis of Rhyme and Meter Work out the rhyme scheme and meter of this poem. Also identify the vipande which are repeated and words which are repeated as rhyming words. Discuss these topics in class. 2. Objective - Analysis of Imagery Consider the images of God in this poem. Look at both the praise terms and at the actions attributed. Prepare to discuss this topic in class. 3. Objective - Analysis of Symbolism Consider pambo/mapambo and kupamba as used in this poem (and perhaps in other poems and/or proverbs) in terms of the symbolic function of decoration and ornamentation. 4. Objective - Contextualizing Poetry Develop a presentation in which you consider the context of racial discrimination in colonial Tanganyika within which this poem was written. 5. Objective - Discussion of Controversy Prepare for a class debate on the contemporary relevance of this poem. Is this poem of historical relevance only or one which has a contemporary meaning as well?

1 T 431

Kichwa

T \T '

Parts of the Body

432

G LO SSARY

(Words glossed are those listed in margin glosses. O n ly meanings relevan t to contexts in p a rtic u la r texts are included. Numbers in parentheses indicate lesson num bers. Term s in parentheses are a lte rn a tiv e s . V e rb s are listed under in fin itiv e forms. Plu rals of nouns are listed a fte r the s in g u la r form unless the two forms are the sam e).

-a ajabu (7 ) s u rp ris in g

ab iria /a b iria (m aab iria) (16,30) passenger

-a hima (13) q u ick ly adhabu (22,28) punishm ent -a kadiri (2 ) moderate adhama (31) g lo ry , honor -a kiasili (6 ) trad itio n al (see fn . 9, Ln . 6)

adhimu (28) s ig n ifica n t, important

-a kibeberu (9 ) colonialist

adui/maadui (3 ,2 0 ) enemy

-a kibinadamu (9 ) hum anly, human typ e

afisa/m aafisa (7 ) o ffice r

-a kidini (6 ) religious (see fn . 9, Ln .

afu (31) blossoms of the wild jasmine tree

6) aghalabu (28) u su ally -a kijeshi (11) m ilitary ahera (28) the next w orld, a fte rlife -a kikazi (6 ) w ork related (see fn . 9, Ln . 6) -a k ira fik i (6 ) frie n d ly (see fn . 9, Ln . 6)

aibu (25,27) d isg race, shame aidha (2 ) fu rth erm o re

-a kishetani (27) devilish

ajabu/maajabu (6 ,7 ) something s u rp ris in g or amazing

-a kiutu (21) hum anly, k in d ly

ajali (16) accident

-a kizungu (6 ) European (see fn . 9, Ln . 6)

ajizi (29) laziness akina mama (19) women

-a kusisim ua (7 ) exciting alama (8 ) sign -a pembe pembe (11) ch aracterized by co rn ers

alama za vidole (13) fin g e rp rin ts

-a s h irik a (12) cooperative

ama (12,13) or

-a tu kizi (11) unusual

amani (22) peace

433

amri (18,27) o rd er

barabara (19) p ro p e rly , fu lly

amrisho/maamrisho (28) o rd er

barafu (2,1 8 ) ice,

anasa (31) m arvel, lu x u ry anwani (6 ) address

baraza (16,21) council, sittin g area outside the door of traditional Sw ahili homes

ardh i (9 ) land

barid i (1 ,3 ) cold

asilimia (19) p ercent, percentage

bas (27) shortened form of basi term used to indicate a conclusion has been stated

askari (5 ) g u ard , police

re frig e ra to r

bastola (13) pistol

A s k a ri Walinda Nyumba (5 ) Home G u ards (see fn . I, L n . 5)

bati (2 ) metal, tin asumini (10) jasmine bawa/mabawa (3 ) wing awali (13) at fir s t ,

(18, 26) fir s t bega kwa bega (29) lite ra lly ’shoulder to s h o u ld e r,’ hand in hand, doing something to gether

awamu (26) part aya (14) paragraph

beni (10) band Azimio la A ru sh a (28) the A ru sh a D eclaration

B i.

baadae (11) alte rn a tive sp. of baadaye afterw ard

B ib i (6 ) in salutation of lette r, ’’Dear Madam” (see fn . B , L n . 6)

baadhi (25) some

bibi (22) grandm other

baba mdogo (6, 22) fa th e r ’s yo u n g e r b ro th er (see fn . C , L n . 6)

bichi koma (24) beachcomber

(6 ) ab breviation of binti or bibi

bilashi (29) fo r nothing, no reason baba mkubwa (6 ) fa th e r's older b ro th er (see fn . C , L n . 6)

b ilau ri (2 ) glass

-badilifu (31) changeable

bili (2 ) bill

bahasha (6 ) envelope

bima (16) in su ran ce

baki/m abaki (22) th at which remains

binadam (21) shortened form of binaadamu (human being)

bakuli (2 ) bowl binafsi (10,13) personal, one’s self balaa (27) d is a s te r, catastrophe bingwa/m abingwa (28) ex p ert bandia (18) something a rtificia l binti/m abinti (25) dau g h ter 434

b in tiy e (25) her/his daug hter

chaza (3 ) o y ste r

Bonde la Ufa (1 ) The R ift V a lle y

c h e ti/ (c h e ti) v y e ti (25) ce rtifica te

bongo (ubongo)/m abongo (18) brain

chewa (12) cod

bosi/mabosi (29) boss

chicha (29) coconut meat

budi (4 ) a lte rn a tiv e ; as in huna bu di, you have no a lte rn a tiv e (see fn . 2, Ln . 4)

ch ifu (5 ) chief

bufu (la kichw a)/m abufuu (27) skull

c h irik u (27) finch

buibui (3 ) sp id e r; also, full length black veil worn by women

chombo/vyombo (26) ag en cy, organization

bu nduki (5 ) gun,

chozi/machozi (5 ) te ar

chini (5 ) low

rifle

chukizi (chukizo)/m achukizi (m achukizo) (29) hatred

bunge (8 ) parliam ent busara (9 ) common sense

chuma/vyuma (13) iron bustani (30) garden chum vi (2 ) salt buti/m abuti (5 ) boot chupa/chupa (also m achupa) (18) bottle

Bw ana (6 ) in salutation of le tter, ’’Dear S i r ” (see fn . B , Ln . 6)

c h u ra / v y u ra (3 ) frog Bw ana (31) God dai/madai (9 ) claim Bw ana Mpendwa (6 ) in salutation of le tte r, ’’Dear S i r ” (se e fn . B , L n .

dalili (8 ,3 1 ) sign

6) danzi/madanzi (2 ) also daranzi g ra p e fru it

bwawa/mabwawa (13) pool

daranzi/m adaranzi (2 ) also danzi g ra p e fru it

chafuko/m achafuko (8 ) ir re g u la r ity ch ang'aa (27) a ty p e of alcoholic beverage

dengu (31) lentils

changu (12) snapper

deni/madeni (13) debt

chanzi (29) poetic for chanzo source, cause

dhahabu (13) gold

chapati (31) a ty p e of fla t bread frie d in oil

d h ah iri (4 ,2 8 ) cle a r; clear dhaifu (3,1 4 ,2 1 ) weak

435

ni d h ah iri it is

dhalimu (9 ) unjust, cruel

fanaka (23) success

dham bi/(dham bi) madhambi (22) sin

fani (26) typ e

dhamiri (18) intention

fedheha (20) shame, d isgrace

dharau (27) contempt, scorn

feli (31) a c tio n (s )

dhifa (31) g enero sity

ficho/m aficho (18) us. hiding place

maficho a

doa/madoa (3 ) spot filimbi (5 ) w histle donge/madonge (4 ) money fin y u (13) narrow dufu (31) in sig n ifican t, w orthless fremu (13) frame ebho (e b o )(2 7 ) expression used to a ttra c t someone’s attention

fujo/mafujo (27) tum ult, confusion

ebu (h e b u ) (30,27) expression used to draw someone's attention to something

fu k a ra (19) poor person

ela (ila ) (29) but

fu lan i (8 ) a certain person or thing (see fn . 2 of L n . 8)

fulana (5 ) sw eater

elan yi (29) contraction of ela n inyi (ila n in y i) but you ( p i .)

fundisho/m afundisho (21) lesson

elezo/maelezo (1 ) explanation

funzo/mafunzo (20) in struction

elimu ihusu yo habari za kibinadamu (9 ) anthropology

fu ti (1 ) foot gagulo (25) slip

eneo/maeneo (16,20) area gaidi/m agaidi (13) robber enzi (22) period of time genge/magenge (27) gang -epesi (3 ,1 0 ,1 4 ) lig h t, easy gereza (11) jail eti (11,30) an expression used to indicate doubt concerning a following statement

geuzo/mageuzo (9 ) change gharama (19) expense

fadh ila (fa d h ili) (18) kindness ghasia (13) tro u b le fahamu (13,18,31) consciousness, und erstan din g

ghorofa (31) u pper flo or, sto ry

fa h a ri (20,31) pride

g ilig ilan i (2 ) co ria n d er seeds

falsafa (19) philosophy

giza (3 ,2 0 ) d ark n ess

glasi (13) glass

hatua (18,23) step, action

goti/magoti (10) knee

hayati (15) term used to re fe r re sp ectfu lly to a deceased person

guno/maguno (13) groan, moan heba (10,31) b e au ty, talent haba (1 ) a little b it, small amount habusu/m ahabusu (5 ) priso n er

hebu (16) expression used to draw someone’s attention to something

hadharani (27) in public

hekta (12) hector

hadhi (21) status

h ekaya (7 ) sto ry

hafifu (13) weak

h eru fi (14) le tte r of the alphabet

haja (25,29) need,

reason

hesabu (19) arithm etic

Haji (30) a p ro p er name

heshima (6 ,2 0 ) salutation of a le tte r, respect

halafa (31) d ifferen ce h iari (4 ,8 ) choice halali (29) legitimate himaya (11) protection , defense Hali ya H atari (5 ) State of Em ergency (see fn . H, Ln . 5)

h isiya (10) feelings

halisi (9 ) accu rate

h itilafu (14,17,31) incompatible, d iffe re n t

halm ashauri (16) committee, council hofu (5 ) fea r hamaki (14,27) anger hoja (14) argum ent hamira (2 ) baking powder homu (10) wind Harambee (28) (see fn . E ,

Ln . 28) huduma (16,20) s e rv ice

h arufu (27) odor, smell hukumu (14) judgm ent h arusi (10) a lte rn a tiv e sp. of aru si wedding

huno (29) poetic fo r huu this (see fn . 2, Ln . 29)

hasara (14) loss hasira (5 ) anger

huruma (9 ) decen cy, compassionateness

h asira kupanda (27) to become a n g ry

huzuni (20) sadness, g rie f

h atari (5 ) d ang er

idadi (8 ,1 6 ,1 9 ) to tal,

hati (14) h an dw ritin g

idara (12) departm ent 437

large number

Idd ul F itr i (Id d el F it r i) fn . B , Ln . 24)

(24) (see

ja siri (7 ) b ra v e jasusi/m ajasusi (11) tra ito r,

spy

ikiwa (4 ,8 ) if jawabu/majawabu (7 ,1 4 ) answ er Ikw eta (1 ) Equator jazba (10) intense feeling iliki (2 ) cardamom jela (5 ) jail imani (15,20,28) b e lie f(s ), compassion, conscience

jemadari/majemadari (11) m ilitary commander

imara (20) firm , firm ly jembe/majembe (3 ) hoe inchi (1 ) inch jengo/majengo (25,26) building ingawaje (5 ) even though jeraha/m ajeraha (5 ) wound ingine (18,21) a lte rn a tive Class 9/10 form, oth er (see fn . 1, L n . 2 and fn . 3, Ln . 18)

jeshi/m ajeshi (11) army jeu ri (20) a rb itra rin e s s , high handedness (see kwa je u ri)

insha (14) essay

jike/m ajike (27) female c re a tu re s, aug. (see fn . 5, L n . 22)

inzi (5 ) also nzi fly ishakuwa (29) poetic fo r imeshakuwa it has become

jinsi (1 ,7 ) w ay, method

isipokuwa (3 ) except

jiran i/m ajiran i (1 ) neighbor

iwapo (8 ,2 5 ,2 9 ) if (see fn . 9, L n . 8)

jitahadi (jitih a d i) (jitih a d a ) (9 ) effo rt

jadi (15) in heritan ce

jitu/m ajitu (22) giant (see fn . 5, Ln .

22 ) jamani (27) frie n d jogoo/majogoo (25) rooster jambazi/majambazi (13) criminal joka/majoka (20) large snake jamii (7 ) community of people; a society

joto joto (1 ) hot

jando/majando (25) initiation

juhudi (20) e ffo rt

janga (25) tro u b le, danger

jukumu/majukumu (ju ku m u ) (20) resp o n sib ility

jangwa (7 ) desert jumba/majumba (13) mansion jaribio/m ajaribio (7,1 1 ) d iffic u lty , attempt

Jum ba la N yarak a za T aifa (26) National A rc h iv e s 438

jum uiya (jum uia) (22) community

kanwa (28) mouth

kaa (3,1 2 ) crab

kanzu (3,1 0 ) long garm ent worn by men

kabati/m akabati (13) cupboard karafuu (2 ) cloves kabisa (8 j absolutely karo (24) fee kaburi/m akaburi (5 ) g rave kachero (13) detective

kashifa (31) something d is g ra c e fu l, disparaged

kadha (9 ) several

kasi (3,1 8 ) speed, q u ick ly

kadi (8 ) card

kasida (10) praises of th e Prophet Muhamad; religious songs

kadiri (19,20) according to, to the extent (see fn . 3, L n . 19)

kasoro (6 ) lack

kaka (11) b ro th er

katara (24) local ta x i, w orthless car

kaki (5 ) khaki

katibu/m akatibu (16) s e c re ta ry

kamati (26) committee

katibu mkuu/makatibu wakuu (23) se cre ta ry general

kamba (3,1 2 ) shrimp kambi (5 ) camp

katibu mtendaji/makatibu w atendaji (16) acting s e c re ta ry

kambiwa (29) poetic fo r nikaambiwa and I am told (see fn . 1, Ln 29)

katika ngazi mbalimbali( 19) in several stages

kamili (6 ,7 ,9 ) complete; completely

katikati (1 ) middle, in the middle

kampeni (19) campaign

kauli (29) ex pressio n , voice

kampuni/makampuni (16) company

kayamba (10) a typ e of rattle

kamwe (5 ,9 ) e v e r, at all; as in hatasema kamwe k w a m b a ..., s/he would n ever s a y . . . , would not e ve r say t h a t . . . .

kelele (14) loud noise kengele (30) bell Kiamu (28) the dialect of Lamu

kandanda (26) soccer kiangazi (22) d r y , kanga (10) cotton cloth w ra p p e r, usually with p rin ted sayin g , worn by women

hot season

kiapo/viapo (5 ) oath kiasi (11) approxim ately

kanuni (14) procedures kiasi cha (9 ) the amount of 439

kibali (u k u b a li) approval

(12) perm ission,

kidokezi/vidokezi (1 ) suggestion kifaa/vifaa (14,20) m aterial, item, tool

kib an diko /vib an diko (16) s tick e r kibao/vibao (10) small board

kifa n i/vifa n i (7 ,1 6 ) something th at matches something else

k ib a ra k a /vib a ra k a (15) lackey

k ifa ru / v ifa ru (5 ) rhinoceros

kibaruw a (k ib a ru a )/ v ib a ru w a (v ib a r u a ) (29) employment, short term employment

k ifu n g u /vifu n g u (14) passage

kibatali (k ib a ta r i) / vib atali (v ib a t a r i) (25) ty p e of small lamp

k iin i/ v iin i (2 ,7 ) egg yo lk ; core, cen tral thing

kibati (10) a percussion instrum ent

kiinsha (14) by means of an essay

kibeberu (9 ) colonialist kibinadamu (9 ) hum anly, human ty p e

K ijiji cha Ujam aa/Vijiji v y a Ujamaa (28) Ujamaa V illages (see fn . D, L n . 28)

k ib iriti/ v ib iriti (13) match

kijimeza/vijimeza (27) small table

k ib iriti cha chuma / v ib iriti v y a chuma (13) lig h te r

k ijivu jivu (3 ) g ra y

kigome/vigome (11) small fo rt

kiboko/viboko (5 ) whip

kikaango/vikaango (2 ) fr y in g pan, esp. earthenw are fr y in g pan

kiboma/viboma (12) tuna

k ik a b a ti/vik ab a ti (13) small cupboard

k ib u ri (9 ) arrog an ce

kikam ilifu (16,26) completely

k ib u y u / v ib u y u (25) calabash

k ik u b a /vik u b a (31) flow er sachet worn in the h air or on a dress

kichekesho/vichekesho (30) humorous skit

k ik u n d i/ vik u n d i (10) small group kila (6 ) w h e n e ve r, w h e re v e r (see fn . 1, Ln . 6)

kich eko/vich eko (27) laugh k ich u p a/vich u p a (13) small bottle

kileie/vilele (24) peak kid aka/vid aka (3 ) small plasterw o rk ornamental niche

kilema/vilema (20) d is a b ility , disablem ent

kid ato/vid ato (25) one of the levels of classes in secondary school, B r it . Eng . "fo rm ”

kilimo/vilimo (12,20) a g ric u ltu re k ilin d i/ v ilin d i (1 ) depth , deep sections in w ater

kid aw ati/vidaw ati (13) d raw er 440

kilomita (12) kilometa (25) kilometer

kisha (2 ) then

kima/vima (28) extent

kish ind o/vishin d o (9 ) gu st

kimbunga (22) typhoon

kisin gizio /visin gizio (15) false or spurious claim

kimetameta/vimetameta (18) sparkle kisiw a/visiw a (13) island Kimrima (28) the coastal Tanzania dialect of Kisw ahili

kitambaa/vitambaa (2 ) small cloth, napkin

Kim vita (28) the Mombasa dialect of Kisw ahili

kitembe/vitembe (24) small earthen flat roofed house

kina (1 ) depth kitendo/vitend o (4 ,2 0 ) action kinda/m akinda (3 ) young one (of birds and animals)

kiti cha te n g a /v iti v y a tenga (13) a woven ch air

kindugu (15) as sib lin g s, as comrades k in g To ra / v in g ’ora (13) siren

kitind a mim ba/vitinda mimba (22) last born child

kinyama (22) in an animal-like w ay

k itish o /vitish o (18) a scare

kinyum e cha opposite of kioja/vioja (22) something te r r ify in g

kitum buizo/vitum buizo (30) len gthy joke usually in vo lvin g a play on w ords

kioo/vioo (13,18) m irro r, glass

kitu o /vitu o (6 ) punctuation mark

kipaw a/vipaw a (3 ) a b ility

k iu ngo/viung o (2 ) spices

kip engele/vipengele (6 ) d e vice, detail

kiuno/viuno (5 ,1 0 ) w aist

kipepeo/vipepeo (3 ) b u tte rfly

kiwambo/viwambo (18) door latch , knob

kip in d i/vip in d i (14) term (of school y e a r)

k iw iliw ili/viw iliw ili (18) tru n k of body, body

kipingam izi/vipingam izi (15) obstacles kizazi/vizazi (29) o ffsp rin g kisa (17) Kiamu fo r kisha then kizuizi (k iz u io )/ v iz u iz i (v iz u io ) (29) obstacle

kisa/visa (29) reason kisasi/visasi (25) reven ge,

retaliation

kisehemu/visehemu (6 ) smaller p a rt (see fn . 11, Ln . 6)

k.m . ab breviation of kwa mfano, for example kochi (27) couch

441

kodi (2G) fe e (s )

kuambatana (11) to adhere

kofia (5,1 0 ) cap

kuambia (5 ) to te ll, to say to someone

kombamwiko (18) cockroach

kuamini (3 ,9 ,1 8 ) to b elieve; to tru s t

kombe/makombe (26) cup,

large cup

kuam irisha (5 ) to o rd er

kombo/makombo (21) at fa u lt, d e vian t

kuamriwa (18,20) to be ordered

kombora/makombora (11) bomb

kuamsha (13) to awaken someone

-komile (20) to have ended

kuamua (13,18) to decide

konzi (2 ) handful

kuamuliwa (7 ) to be decided

korokoroni (5 ) prison

kuamuru (19,22) to d ire c t, o rd er

koti/makoti (16) coat

kuandaa (19) to p rep are

kozi (19) course

kuandaliwa (26) to be prep ared

kuabudu (23) to w orship

kuandama (24,28) of new moon to appear, to follow

kuachana na (4 ) break up with kuachilia mbali (27) to abandon

kuandamana na (16) to be associated with

kuadhibu (20,22) to punish

kuandikishw a (12) to be listed

kuadhibiw a (20,30) to be punished

kuangamiza (7 ) to vanq uish

kuafikian a (27) to reconcile, come to an agreem ent

kuangaza (28) of eyes to be focused on

kuaga (23) to say goodbye

kuangusha (20) to drop

kuagiza (6 ) to o rd er

kuanika (29) to d r y meat, fis h , coconut, etc.

kuagizia (6 ) to place an o rd er kuahidi (4 ) to promise

kuanzia (20) from a point in time onward

ku ah irish a (8 ) to delay

kuanzisha (19,22) to in itia te, found

k u ajiri (20) to hire

kuanzishwa (16) to be initiated

ku ajiriw a (16) to be hired

kuapa (23) to sw ear, take an oath

kualikana (22) to in vite each o th er

kuapiza (25) to cu rse , swear at someone

ku arifu (8 ,3 1 ) to report

ku changanya (2 ) to mix

ku ash iri (27) to signal

ku ch an ganyika (2 ) to be mixed

ku ash iria (27) to signal to someone

kuchanganyw a (8 ) to be mixed

kuata (21) Kiamu fo r kuacha to allow

kuchapa (5 ,3 0 ) to beat

ku ath iri (28) to influence

kuchekecha (2 ) to sift

ku athiriw a (13) to be affected

kuchekesha (29) to make someone laugh

kubadilika (25) to be, have changed kuchelea (11) to fe a r fo r kubahatisha (22) to t r y one s luck kuchemka (2 ) to boil (of a liq u id ) kubainishw a (9 ) to be made clear kubaki (13) to remain

kuchemsha (2 ) to boil, to brin g a liquid to a boil

kubaleghe (10) to reach age of p u b e rty

kuchochewa (27) to be pro voked, irrita te d

kubandikw a (16) to be stuck

kuchoma kisu (11) to stab

kubetua (27) to lower

kuchosha (27) to make someone tired

kubidi (23) to put p re s s u re on

kuchoshwa (20) to be made tired

kubishana (29) to q u a rre l, argue

kuchota (2 ) to spoon out, to pick up a small amount

kubobokwa (27) to blabber kuchotea (2 ) to spoon out, to pick up a small amount

kubuniwa (28) to be o rig in ated , devised

kuchuja (2,1 9 ) to s tra in , to select out kucha (7,1 8 ,3 1 ) to respect, to fea r kuch u kia (5 ) to hate kucha (5 ) pi. nails (see u ku ch a/k uch a)

kuchukiw a (5 ) to be hated kuchukizw a (20) to be offended, outraged

kucha/m akucha (3 ) claw kuchafua (8 ) to d ir ty something kuchafuka (8 ) to be d ir ty

ku chukua (7 ,2 4 ) to take up a period of time, to adopt, take up

kuchakaa (13) to be worn out

ku ch u kulia (19) to consider

kuchanga (20) to co n trib u te

kuchunga (5 ) to take care of 443

kuchungua (1 ) to explain, ca re fu lly

look at

kuelimisha (19) to educate kuendeleza (20) to continue something

ku ch ungulia (12) to peep in kuchutama (13) to squat

kuendesha (6 ,1 8 ) fig . to continue to do something, to d riv e a veh icle

kuchwa (17) to set (of the sun)

kueneza (22) to spread

kudai (15,20) to claim

kuenzi (28) to g lo rify

kudai haki (6 ,9 ) to demand or make a claim fo r w hat is ju st

kuepa epa (7 ) to get out of the way kuepua (2 ) to take off of the fire

kudaka (13) to catch kuepuka (3 ) to avoid kudanganya (18) to deceive kuepusha (13,18) to keep out of, avoid

kudham iria (27) to th in k about kudhani (13,31) to th in k

kufa au kupona (5 ) live or die; w h atever the consequence

kudhania (28) to th in k about kufa moyo (5 ) to lose hope k u d h ih irish a (k u d h a h iris h a ) (22) to ex p lain , expose

kufaa (4 ,2 5 ) to be suitable

kudhulum u (21) to tre a t u n ju stly

ku fafanulia (27) to make clear to someone

ku dh u ru (3 ,1 8 ) to harm kufahamiana (17) to und erstan d each other

kudondoshea (2 ) to d rip (d ro p by d r o p ); to make something drip kudumu (11) to last, to p e rsist

kufaham ikiana (9 ) to understand m utually

kudunishw a (16) to be underestim ated

ku faidisha (28) to benefit

kuegemea (27) to approach

kufanikiw a (15,18,27) to be successful

kuegemeza (13) to prop

ku fan ya bidii (9 ) to make g reat efforts

kuelekea (5 ,1 1 ) to go tow ard a place ku fan ya shimo (2 ) to make a hole kuelekeza (8 ) to g ive in stru ctio n s to someone; to explain something to someone

k u fan yia hadithi (14) to tell a sto ry k u fa n yik a (18,30) to be done

kuelewa wazi (6 ) to u nd erstand c le a rly

kufanza (21) to do (Kiam u) 444

k u fa rik i (k u fa r ik i d u n ia) (22) euph. to pass aw ay, die

kufunza (10) to teach k u fu ra h ia (9 ) to be happy

kufaulu (11) to succeed k u fu ra h ik ia (28) to add to the pleasure of something

kufedhehesha (27) to shame, d isg race

k u fu tik a kwapani (25) to c a r r y under one's arm

kuficha (13,25) to hide k u fifia (27) to d isap p ear, die away

kufuzu (19) to master ku fikia (23) until k u fikish a (19) to enable to reach

k u fya tu a risasi (13) to fir e a b u lle t(s )

kufua (5 ) to wash clothes

k u fya tu k a (5 ) to s ta rt off suddenly

kufuatana na (19) according to

kufyonza (18) to suck

kufuatana na (22) to follow

kugawa (6 ,3 1 ) to d ivid e

kufuga (4 ) to keep as in how one keeps livesto ck or chicken

kugaw anya (1 ) d ivid e kugeuka (27) to change

ku fu ka (25) fo r smoke to rise from a place

kugeukageuka (1 ) changing somewhat kugeuza (5 ) to change

kufukuza (5 ,1 8 ) to chase aw ay, to t r y to catch

kugomea (11) to resist kufukuzw a (20) to be chased away kugonga (10) to hit kufumbua (9 ) to reveal kuguna (25) to moan kufum buka (13) to be open kugusa (13) to touch kufunga (24) to fa st ku gu siagu sia maongezi (27) fig . to keep mentioning a topic

ku fungana (7 ) to close in the sense of become a mass ku fu n g u k a (27) to be open

k u g u tu ka (25) to be d istu rb e d , startled

kufungw a (4 ) to be jailed

k u h ad h irish a (28) to caution

ku fu n ikw a (1 ) to be covered

k u h akikish a (8 ,1 6 ,2 0 ) to v e r if y , make certain

ku fu n ikw a na maji (1 ) to be co vered b y w ater

kuhama (22) to move from a place

ku funua (9 ) to disclose

kuhamia (1 ) to move to another place 445

kuhamishia (18) to move something to another place

kuhusiana (10,17) to be concerned w ith , related to each o ther

kuhamishwa (5 ) to be moved from a place

ku husika (12,15) to be in vo lved , concerned

kuhangaika (29) to be discontented

kuhutub ia (8 ) to d e liv e r a speech, see also ku h u b u ria

ku haribu (27) to ruin kuhutubu (23) to g ive a speech kuhesabika (22) to be countable kuhunzunika (27) to be sad,saddened kuhesabu (8 ) to count kuiba (30) to steal kuheshim iana (15) to respect each other

kuiga (31) to copy

kuheshimu (15,20) to respect

kuigiza (10) to copy

kuhifadhi (10,18,28) to p re s e rv e , protect

kuim arika (23) to become intensified

kuhimizwa (14) rushed

kuim arisha (11,28) to estab lish , stren gth en

kuhiniw a (9 ) to be denied

kuinama (5 ) to bend down

ku h itajika (14,23) to be needed, n ecessary

kuinamisha kichwa (27) to lower one's head

kuhitimu (19) to complete

ku ingilia (29) to in te rfe re with

kuhofia (4 ) to fear

kuingiliw a (19) to be in terfered with

kuhoji (25) to question

kuingiw a na kib u ri (9 ) to feel arro g an t

kuhojiana na (22) to d iscu ss, debate with

kuingiza (13,23) to put something in something

kuhojiwa (5 ) to be questioned kuinua (5 ) to lift kuhozi (29) to acq u ire , possess k u in ukain uka (1 ) to rise g rad u a lly ku h u b u ria (28) to d e liv e r a sermon, preach

kuishi (1 ) to live

ku h u d h u ria (19) to attend

ku iva (2 ,1 8 ) to become cooked

kuhudumia (16,22) to s e rv e , p ro vid e s e rv ic e to,

kuiza (29) to refu se, kujaa (2 ) to be full

kuhukum u (5 ) to sentence 446

reject (Kiam u)

v o lu n ta ry

kujadili (27) to argue kujali (20) to be concerned

kujitosheleza (28) to be self- su fficie n t

ku jaribu (5 ) to t r y ,

kujiunga (8 ) to join

attempt

kujawa na hofu (16) to become frig h ten ed

k u jivu n ia (27) to be proud, boast of something

ku jeruhiw a (13) to be wounded

kujongelea (27) to approach, come near

ku jian dikish a (8 ) to re g iste r ku julika (29) to be known kujibanza (29) to hide oneself kujulikan a (5 ,7 ) to be known k u jibidiish a (28) to make a special effo rt

kujutia (25) to re g re t k u ju v y a (31) poetic fo r kujulisha

kujidamka (25) to wake up e a rly in th e morning

kujuwa (29) poetic fo r kujua to know kujigamba (20) to boast, brag kukaanga (2 ) to f r y ku jihad h ari (28) to be careful ku kabili (7 ,1 0 ) to face kujilaza (13) to lie down k u k a d iria (28) to measure, sp ecify k u jin ya k u lia uhuru (11) to declare oneself fre e

k u k a d irik a (28) to be specifiable, limitable

kujiona (18) to behave unconsciously kukakamua (27) to s tr iv e , w ork hard kujipamba (10) to decorate oneself kukamata (8 ) to seize k u jiri (27) to happen, o ccu r kukamata mateka (7 ) to take cap tive ku jish u g u lish a (1 ) to bu sy oneself kukam ilika (20) to be complete ku jitah id i (9 ) to make an e ffo rt kukana (28) to reject, refuse kujitapa (20) to boast, brag k u k a rib ia (9 ) to approach kujitoa (20,28) to v o lu n te e r; to isolate oneself

k u k a rip ia (30) to reproach

kujitoa mhanga (20) to sacrifice oneself

k u k a riri (18) to repeat a verbal u tterance

kujitokeza (3 ) to come out

k u k a sirish a (29) to make a n g ry

kujitolea (9 ,1 9 ) to be generous, to be 447

ku k a sirish a n a (22) to make each other a n g ry kukata (12) to cut

kukohoa (27) to cough kukolea (10) to make a point, have a meaning

kukata kauli (27) to in te rru p t, cut off someone's speech (see fn . 13, Ln . 27)

kukoma (27) to cease

kukata shau ri (5 ) to make a decision (se e fn . 13, Ln . 5 and Grammatical 13, Ln . 27)

kukopa (28) to cheat

kukata tamaa (5,2 5 ) to g ive up hope (see fn . 13, Ln . 5 and Grammatical 13, Ln . 27)

kukubaliana na (5 ,1 6 ) to agree w ith , consent to, be adequate fo r

kukomboa (15) to liberate

kukoroga (2 ) to s tir

kukum buka (5 ,8 ) to remember kukatakata (2 ) to mince, to dice kukum busha (6 ) to remind kukataza (8 ) to p ro hib it kukunja (8 ,1 3 ) to fold, bend ku katika mguu (20) to lose a leg, have a leg amputated

ku ku san ya (17,24,25) to gath er to g eth e r, collect

ku katisha (4 ) to cu t off kukatizw a (23) to be broken off kukatw a (25) to be cut

ku k u san yik a (24) to be gathered together ku ku sud ia (6 ) to intend to do something

ku kaukiana (2 ) to become d r y kukuta (13,18) to find kukaw ia (18,22) to be delayed kukazana (5 ) to believe s tro n g ly

kukuwa (10) a lte rn a tiv e sp. of kukua to grow

kukazia (19) to emphasize

kukuza (19) to fo s te r, develop

kukebehi (27) to abuse

kukwama (16) fig . to be stranded

ku k era (29) to annoy

kula kiapo (5 ) to take an oath

ku keti (27) to sit

kula taabu (5 ) to s u ffe r

kukim bilia (4 ) to run a fte r

kulaani (25) to cu rse

ku kin aish a (28) to satiate

kulaghai (27) to deceive

ku kisia (14) to guess

kulaza (26) to p ro vid e accommodations

ku kisiw a (12) to be estimated

kulazimika (5 ) to have no choice

kulazimisha (25) to fo rce, compel kulazimu (25) to be n ecessary

kungu (31) a stim ulant substance which comes from the kernel of the fr u it of the Indian almond tre e (Term inalia catappa)

kulea (18) to raise a child kunguni (18) bedbug kulenga shabaha (1 ) to focus on objective

k u n in g ’inia (13) to be hanging (as of a p ic tu re )

kuleya (29) poetic fo r kulea, to raise a child

kunufaika (12) to p ro fit, benefit

kulia (5 ) rig h t

kunufaishw a (12) to receive benefits

kulia (25) to c r y

kunuia (18) to intend

kulinda (5 ,1 1 ) to protect

kunuiwa (24) to be intended

kulingana (8 ) to be comparable

kunusa (3,2 7 ) to smell something

kulingana na (7 ) according to

k u n u su rik a (20) to be spared a d iffic u lty

kulisha (5 ) to feed a person or animal kunyaku a (4 ) to snatch kuliwaza (28) to console, comfort kunyamaa (28) to be silent kulia (29) poetic fo r kila, e v e ry kunyamazisha (15) to silence kulowana (2 ) to be damp, moistened kumaliza (14) to fin ish

ku n yan g 'a n ya (5 ,2 1 ) to take by fo rce, to rob

kumalizika (8 ) to be ended

k u n yan yu a (13) to raise

kum bukum bu/(kum bukum bu) makumbukumbu (22) remembrance

ku n yan yu k a (13) to get up kunyesha mvua (1 ) to rain

kumeza (13) to swallow kunyima (9 ) d e p riv e kumiliki (13,15,27) to be an ow ner, have a u th o rity

kunyoka (k u n y o o k a ) (3 ) to be fla t or s tra ig h t

kumimina (2 ) drop out, pour out ku n yon ya (3 ) to suck kumiminika (24,25) to be, come in crowds

ku nyonyana (15) to exploit each other

kumwagia (22) to g ive genero usly

ku nyonyesha (3 ) to suckle, nurse

kunena (29) to say

kunyooka (k u n y o k a ) (3 ,5 ) to be fla t or s tra ig h t, smooth

kunyoosha (5,1 3 ) to p ress, to stretch out

kuongelea (27) to ta lk about something

kuogopa (3 ,4 ,5 ) to fear

kuongeza (2 ,9 ) to increase

kuokoa (7 ) to rescue

kuongezeka (19) to have increased

kuomba kazi (6 ) to ask fo r w ork (see fn . 12, L n . 6)

kuongozana na (22) to follow a fter

kuomba msaada (6 ) to request help (see fn . 13, L n . 6)

kuonyesha sh u k ran i (22) to show thanks kuosha (2 ) to wash

kuomba radhi (25) to ask for fo rg ive n e ss (see fn . 13, Ln . 6)

kuota jua (5 ) to bask in the sun

kuona aibu (22) to feel disg race (see fn . 1, L n . 22)

kupa heko (20) to co ng ratu late (see fn . 10, L n . 20)

kuona b a rid i (22) to feel cold (see fn . 1, L n . 22)

kupa heshima (20) to respect (see fn . 10, Ln . 20)

kuona fa h a ri (22) to feel proud (see fn . 1, L n . 22)

kupa m asharti (4 ) to g ive ord ers (see fn . 10, L n . 20)

kuona haya (13,22,27) to feel shame

kupa mgongo (20) to go against (see fn . 10, L n . 20)

kuona joto (22) to be, feel hot (see fn . 1, L n . 22) kuona kiu (22) to be, feel th ir s t y (see fn . 1, Ln . 22) kuona lo (22) to be, feel s u rp rise d (see fn . 1, L n . 22) kuona njaa (22) to be, feel h u n g ry (see fn . 1, Ln . 22) kuona usingizi (22) to feel sleepy (see fn . 1, Ln . 22) kuonea (15,21) to o ppress; to ill tre a t

kupa pole (20) to express sym pathy (see fn . 10, Ln . 20) kupa radhi (20) to g ive one’s blessing (see fn . 10, Ln . 20) kupa uso (20) to tre a t fa v o ra b ly (see fn . 10, L n . 20) kupaaza sauti (16) to speak loudly kupaka hina (10) to ap p ly henna kupakuwa (k u p a k u a ) (18,20) to dish out, s e rve food, to unload from a veh icle

kuonekana (1,1 1 ) to seem, to ap pear kuonelea (9 ) to realize kuonewa (9 ) to be oppressed kuongea (25) to converse

kupamba (10,28) to decorate, embellish kupambana (20) to en co un ter, have an en coun ter with

kupambwa (13) to be decorated

kupiga hatua (27) to walk

kupanda (30) to plant, to climb

kupiga kelele (27) to make noise (see fn . 10, Ln . 27 and fn . 9, Ln . 5)

kupandisha (21) to mount kupiga ku ra (5 ,8 ) to vote (see fn . 9, Ln . 5)

kupandisha hasira (18) to an g e r, make a n g rie r (see h asira kupanda) kupanga jina (18) to nickname

kupiga magoti (5 ,1 0 ,1 3 ) to kneel (see fn . 9, Ln . 5)

kupangwa (6 ,8 ) to be set out; to be planned

kupiga makofi (10) to clap (see fn . 9, Ln . 5)

kupasa (6 ,8 ) to be n ecessary (see fn . 15, Ln . 6)

kupiga mdomo (23) to talk u selessly, gossip (see fn . 9, Ln . 5 and fn . 3, Ln . 25)

kupasha moto (2 ) to heat, to cause to get hot

kupiga miayo (27) to yawn (see fn . 9, Ln . 5 and fn . 2, Ln . 27)

kupashana (6 ) to exchange, co n vey to each other kupasulia (27) to make ap paren t to someone

kupiga moyo konde (25) to summon courage (see fn . 9, Ln . 5 and fn . 6, L n . 25) kupiga picha (5 ) to take a p ictu re (see fn . 9, L n . 5)

kupaswa (6 ) to be n ecessary (see fn . 15, Ln . 6)

kupiga risasi (5 ) to fire bullets (see fn . 9, Ln . 5)

kupata pigo (7 ) to en counter a hardsh ip

kupiga sindano (5 ) to g ive an injection (see fn . 9, Ln . 5)

kupatanisha (22) to reconcile

kupiga teke (5 ) to kick (see fn . 9, Ln . 5)

kupatiw a (9 ) to be given ku p ayu k a rangi (13) to be faded

kupiga vita (22) to wage w ar (see fn . 9, L n . 5 and fn . 6, L n . 22)

kupelekeana (9 ) to transm it

kupigana (20) to fig h t

kupeleleza kwa makini (1 ) to in vestig ate c a re fu lly

kupigania (5 ) to fig h t fo r something kupenda kufa (4 ) to love v e r y much kupigania haki (9 ) to fig h t fo r justice kupendelea (3 ) to like to; to tend to kupinga (9 ,2 0 ) to oppose kupenya (5 ) to get inside kupitia (1 ) to pass through kupewa (1 ) to be given kupokelewa (19) to be accepted 451

kupokonya (27) to snatch

kusahihisha (9 ) to co rre c t

kupona (5 ) to reco ver

kusaidiana na (16) to be assisted by

kuponda (28) to d iscred it

kusalimu amri (11) to s u rre n d e r

kupongeza (9 ) congratulate

kusambaa (17) to spread w idely

kupoteza (4 ) to lose something

kusawazishwa (22) to be worked out, made rig h t

kupunga mkono (25) to w ave, g e stu re , shake one s hand

kusemeka (15) to be expressable kusemesha (18) to cause to speak

kupungua (10,19) to become less, to lessen

kushabihi (29) to resemble kupuuzwa (16) to be disdained kushambulia (5 ,1 1 ) to attack kuramisi (13) to gamble kushangaa (22) to be su rp rise d kuranda (13,27) to walk around kushangaza (13) to s u rp ris e k u ra ru k a (5 ) to get torn kushangulia (9 ) to celeb rate kurejea (11,25) to retu rn ku shauri (27) to ask fo r ad vice kurejesha (13) to retu rn something ku shauriana (9 ) to negotiate ku rekeb ish a (14) to co rrect kushika adabu (15) to be well mannered (see fn . 2, L n . 15)

k u rid h i (25) to consent

kushika hatamu (15) to lead; lit. to seize the reins (see fn . 2, Ln . 15)

k u rith i (26) to have as an in heritan ce ku ru h u siw a (8 ) to be perm itted

kushika njia (15) to follow a path (see fn . 2, Ln . 15)

ku ru h u su (8 ,1 3 ) to perm it, g ive permission

kushika sheria (15) to o b serve the law (see fn . 2, L n . 15)

kusababishw a na (1 ) to be caused by

ku sh ik ash ika (5 ) to grasp repeatedly

kusadifu (31) to be ap p ro p riate, coincide

ku sh ik ilia (27) to keep perm anently kusadiki (9 ) to believe kushinda (3 ) esp ecially with habitual p re fix , (h u - ), to spend the day doing something

k u s a firis h a (20) to tra n s p o rt kusaga (2 ) to grin d

ku shin dilia (13) to stu ff kusahauliw a (8 ) to be forgotten 452

kusimamia (20) to manage

kushindw a (9 ,3 0 ) to be unable, to be unsuccessful

kusimamisha (2 ,1 6 ) to stand, be stopped

k u s h irik i (19,25,26,29) to p a rticip a te , p a rticip a te in

kusindikiza (25) to see off someone by w alking a sh o rt distance with him/her

k u sh irik ia n a (26) to cooperate k u s h irik is h a (16,20) to coordinate, to cause to p articip ate

kusinzia (27) to doze kusisim ua (7 ,1 3 ) to ex cite, s u rp ris e , shock

ku shitakiw a (5 ) to be charged kushoto (5 ) left

ku sisitiza (6 ) to in sist ku shtuka (k u s tu k a ) (25) to be startled

kusita (13,20,28) to hesitate kusitaw isha (28) to develop something, cause something to develop

ku sh u g h u likia (26) to be concerned w ith , in volved in ku shu gh u likw a na (19) to be the re sp o n sib ility of

kusogea karib u (13) to approach, draw near

ku shu gh u lisha (20) to engage in, occupy

kusogelea (27) to approach kusokota (5 ) to braid (u s . th re a d )

kushuku (18) to suspect

rope,

k u sh u k u ru (9 ) to thank kusononeka (25) to g rie v e , be sad kushusha pumzi (13) to sigh kustaajabu (18) to be su rp rise d kusibu (27) to tro ub le k u staarabish a (15) to civiliz e k u sifik a (12) to be known, ch aracterized

kustahi (27) to respect ku stah ili (9 ) to d e se rve

ku sifu (10,28) to respect, g ive respect

kustahim ili (9 ) to p e rs is t ku sikia njaa (5 ) to feel h unger kustahim ilia (27) to endure ku sikilizana (17) to u nderstand each o ther

ku stareh e (30) to relax

k u s ik itik ia (25) to sym pathize w ith , feel s o rry fo r someone

kustaw i (k u s ita w i) (22) to flo urish ku stu ka (k u s h tu k a ) (25,27) to be startled

kusikiza (17) to listen 453

ku su b iri (4 ,1 3 ) to aw ait, wait p atien tly

ku taraji (25) to w ish , want kutawala (9 ) to rule

kusudi/m akusudi (20) purpose, intention

kutawaliwa (9 ) to be ruled

kusukuma (13,18) to push, move

ku taw anyika (22) to disperse

ku suluhisha (23) to resolve

kutayw a (21) Kiamu fo r kutajwa to be mentioned

kusumbua (18) to trouble kutazamia (4 ) to ex pect, intend kususia (23) to boycott kuteka (5 ) to draw w ater k u tab iri (8 ) to p red ict kuteka (11,20) to ca p tu re ku tafadhalisha (4 ) to request k in d ly kutekeleza (16,26) to fu lfill, be completed

k u tafiti (26) to research , do research on kutafuna (10) to bite

kutekelezwa (16) to ca rrie d out, accomplished

kutaga (3 ) to lay an egg or eggs

kutema (25) to cu t wood

kutaja (7 ) to name, mention

kutembeleana (22) to v is it each o ther

k u ta jirish a (28) to enrich

kutembezwa (24) to be taken to, shown a place

kutajwa (7 ) to be named, mentioned kutenda (27) to do kutambaa (10) to crawl kutendea (25) to do to kutambika (22) to make p ro p itia to ry o fferin g s

kutengewa (26) to be set aside kutengwa (22) to be isolated, banished

kutam bulisha (8 ) to make known kutamka (29) to express kutangatanga (5 ) to hang around

kutepeta (13) to be n early unconscious

kutangaza (8 ,2 0 ) to announce

kuterem ka (25) to disem bark

kutangaziw a (20) to be announced to someone

kuteseka (20) to be afflicte d , d ire c tly affected

kutangazwa (8 ) to be announced

kuteswa (5 ) to be treated c ru e lly , persecuted

kutangulia (6 ) to precede 454

kutetea (9 ,2 0 ) to p ro test, stru g g le fo r

kutia ukali (13) to make fie rce or hostile (see fn . 1, Ln . 9 and fn . 2, Ln . 13)

kutetemeka (5 ) to s h iv e r kutii (18,25,27) to obey kuteua (15) to choose ku tikisa (6 ) to shake kuteuliw a (22) to be chosen kutimiza (14,18,20,23) to accomplish, c a r r y out

kuthamini (27) to value

kutimka (10,13) to run out, be ruffled

k u th ib itik a (20) to be proven k u th ib itish a (k u th u b itis h a ) (9 ) to p ro ve ku th u b itish a (k u th ib itis h a ) p ro ve

ku tin gish a (25) to shake

(21) to

k u tiririk a (13) to tric k le kutisha (18) to frig h te n

ku th u bu tu (5 ) to have courage to ku tish ia (20) to threaten kutia gari moto (13) to s ta rt a car (see fn . 1, Ln . 9 and fn . 2, Ln . 13)

kutizama (kutazam a) (16,27) to look at

kutia mashaka (9 ) to raise doubts (see fn . 1, L n . 9 and fn . 2, Ln . 13) kutia moto (13) to ignite (see fn . Ln . 9 and fn . 2, L n . 13)

kutoa amri (12) to issue an o rd e r (see fn . 3, Ln . 6) kutoa hadithi (6 ) to tell a sto ry (see fn . 3, Ln . 6)

1,

kutoa hoja (6 ) to argu e fo r something; to g ive an argum ent fo r something (see fn . 3, Ln . 6)

kutia moyo (9 ,2 0 ,2 8 ) to encourage, in sp ire (see fn . 1, L n . 9 and fn . 2, Ln . 13)

kutoa hotuba (6 ) to g ive a speech (see fn . 3, Ln . 6)

kutia nguvu (9 ) to stren gth en (see fn . 1, Ln . 9 and fn . 2, Ln . 13)

kutoa maombi (6 ) to make a request; to petition (see fn . 3, Ln . 6)

kutia sahihi (8 ) to sign something (see fn . 1, L n . 9 and fn . 2, Ln . 13)

kutoa mwito (16) to issue a call (see fn . 3, L n . 6)

kutia ufunguo (13) to wind something up (see fn . 1, Ln . 9 and fn . 2, Ln . 13) kutia uhai (13) to g ive life to something (see fn . 1, L n . 9 and fn . 2, Ln . 13)

kutoa pole (20) to express sym pathies (see fn . 3, L n . 6 and fn . 12, Ln . 20). kutoa ta a rifa (6 ) to make a repo rt (see fn . 3, Ln . 6)

455

kutoa vitab u (9 ) to publish (see fn . 3, L n . 6)

kutunukiw a (25) to be presented something

kutofautiana (3 ) to d iffe r from each oth er

kutunza (18,19) to care fo r kutupa (5 ) to th ro w , hurl

kutofautisha (14) to d istinguish kutoka shule (6 ) to w ithdraw from school (se e fn . 4, Ln . 6)

kutupia macho (13) to glance (see fn . 5, Ln . 13) kutwa (8 ) d a y, esp. e n tire day

kutokana na (16) as a result of kutokea (13) to happen

kutwa (17) Kiamu fo r kucha ( S t . ) the sun to set

of

kutokomea (25) to vanish

kutwaa (9 ) to seize

kutolewa (1 ,6 ) to be published

kutwaliwa (9 ) to be seized

kutoroka (5 ,2 9 ) to escape

kuua (5 ) to kill

kutosheleza (19) to be su fficien t fo r

kuugua (4 ,5 ,1 3 ) to become ill, to be in pain

kutoshwa majini (22) to be drowned kuugua mifupa (5 ) to have a rth ritis kutoweka (4 ,1 8 ,2 5 ) to disappear -kuu -kuu (25) old, worn out kutozwa (26) to be charged kuumauma (5 ) to nibble kutua (13) to set (esp . of the sun ) ku tu kia (28) to happen

kuumbua (21) to be c ritica l of o th ers, to depreciate

kutukuza (28) to honor

kuumizana (15) to h u rt each other

ku tu lia (27) to be calm

kuunda (12,20) to form

kutuliza (13) to calm down

kuunga ch akula (23) to support (see fn . 2, L n . 23)

kutuma (6 ,9 ) to send kutumai (13) to hope kutum aini (5 ) to hope

kuunga mkono (23,28) to support (see fn . 2, L n . 23) kuunga hesabu (23) to total (see fn . 2, Ln . 23)

kutum bukiza (8 ) to put inside kutum ika (17) to be used kutum ikia (19) to benefit

kuunganisha (14,15) to link or join, to u n ify kuungua (2 ) to stick to pan, be scorched

kuvaa (5) to w ear

kuwa na faida (4 ) to be of valu e, of benefit

kuvamiwa (20) to be invaded k u vish a (2 ) to cook; to make something become cooked

kuwa na haja (4 ) to need (esp . to relieve oneself) kuwa na hamu (4 ,9 ) to d esire

k u vu k a (7 ) to cross ku vu ja (14) to ooze

kuwa na h isiya za ndani (10) to have feelings

kuvuma (22) to be subject of co nversation

kuwa na kichwa kikubw a (4 ) to be conceited

kuvum ilia (11) to endure

kuwa na kiu (4 ) to be th ir s t y

ku vu n ja (4 ,5 ) to break

kuwa na madhara (3 ) to be harmful

ku vu n ja kanuni (8 ) to break a rule or regulation

kuwa na moyo (4 ) to be b rave

ku vu n ja ungo (25) to m enstruate k u vu ru g a akili (27) to make mentally ill

kuwa na nafasi (4 ) to have an o p p o rtu n ity kuwa na njaa (4 ) to be h u n g ry kuwa na shida (4 ) to have a problem

k u v u ru g ik a akili (20) to be m entally ill

kuwa na w ivu (4 ) to be jealous

k u vu ta fik ir a (27) to be deep in th oug ht (see fn . 6, L n . 27)

kuwa radhi (20) to ap p rove (see fn . 2, Ln . 20)

k u vu ta hatua (13) to w alk q u ick ly (se e fn . 4, Ln . 13)

kuwadia (16) to a r r iv e , be on time

k u vu ta sigara (13) to smoke a cig a re tte (see fn . 4, L n . 13) k u vu ta su b ira (27) to be patient (see fn . 6, L n . 27)

kuwahi (8,2 0 ) to a r r iv e e a rly , to be ready kuw ajibika (20) to be responsible, have a resp o n sib ility kuwashia (13) to ligh t fo r someone

k u vu ta usingizi (27) to be deep in sleep (see fn . 6, Ln . 27)

kuw asili (13) to a r r iv e

k u vu ta watu (8) to a ttra c t people

kuw asilisha (16) to send

k u vu tia (5 ) to a ttra ct

kuwaza (18) to th in k

kuwa macho (28) to be a le rt, a tte n tiv e

kuwekelea (5 ) to put something on top of something else

kuwezesha (8 ) to enable

kuzunguka zunguka (7 ) to go around

kuw ika (25) of a cock to crow

kuzungusha macho (13) to look around

kuwinda (3 ) to hunt ku yeyu sh w a (3 ) to be digested

kuzungusha nambari (13) to dial a telephone number

kuzaa (3 ) to g ive birth

ku zu ru ra (4 ) to waste time

kuzaliwa (30) to be born

kwa h iari (8 ) by choice

kuzama (13) fig . to disappear

kwa hima (13) q u ick ly

kuzeeka (25) to be, become older

kwa jeu ri (20) a r b it r a r ily , handedly

high

kuzidi (2 ,4 ,5 ,1 3 ) to continue, increase (see fn . 5, Ln . 4 and fn . 6, L n . 13)

kwa kadiri (6 ,1 4 ) a p p ro p ria te ly , in accordance with

kuzika (14) to b u ry

kwa kiasi (20) ap p ro p riate to

kuzimishwa (25) to be quashed

kwa kupitia (26) b y means of (see fn . 1, Ln . 26)

kuzimu (22) dw elling p la c e (s ) of departed sp irits

kwa kuwa (6 ) because

kuzindusha (28) to bring someone to his/h er senses

kwa kwikwi (27) te a rfu lly kwa mahadhi (27) re s p e ctfu lly

kuzingatia (14,16) to remember, to take into consideration

kwa makini (27) c a re fu lly

kuzingatiw a (14) to be kept in mind

kwa mamia (20) by the hundreds (see fn . 5, L n . 20)

kuzirai (13) to lose consciousness kwa matao (27) p ro u d ly kuzizimisha mwili (25) fo r one's body to become cold

kwa mfululizo (14) in succession

kuzoea (5,2 0 ,2 2 ) to do something u su a lly , h abitually (see fn . 8, L n . 20 and fn . 2 L n . 22)

kwa mujibu wa (15) in accordance with kwa niaba ya (18,20) on behalf of

kuzuia (12,20) to p reve n t kwa shauku (25) g re a tly , eag erly kuzuilia (9 ) to block, o b stru ct kwa teke (13) with a kick kuzuka (27) to appear sud denly kwa ujumla (26) to g eth e r, all together kuzunguka (11) to surrou n d 458

kwa vile (9 ) because

ledizi (29) ladies

kwa w astani (19) on average

leso (3 ) cotton cloth w ra p p e r, u su ally with sayin g , worn by women; also kanga

kwa w ingi (12,19) in large q u an tities, numbers kwa ya k in i (25) ce rta in ly

licha ya (12,14,19) in addition to, besides

kwaje (30) inakuwaje how does it happen?

licha ya kwamba (23) even though (see fn . 1, L n . 23)

kwao (15) on th e ir p art (see fn . 4, Ln . 15)

likizo/likizo (m alikizo) (25) vacation limao (2 ) lemon

kwapa/makwapa (25) armpit kwayo (15) by means of it (see fn . 3, Ln . 15) kwenda haja (18) eup. "re lie v e o neself" (see fn . 1, Ln . 18)

lokesheni (5 ) location; in colonial K en ya, the areas w here A frica n s w ere forced to live maadam (28) as long as maafa (31) m isfortune

kwenda kifua mbele (20) to s tru t (see fn . 9, L n . 20)

maagizo (8 ) in stru ction s

kwenda kombo (22,28) to go wrong

maalum (1 ) im portant, special

kwenda miayo (27) to yawn

maanake (17) shortened form of maana yak e (lit e r a lly ) its meaning; th at is to say

kwenda zangu (13) to go on my w ay (fo r additional examples see fn . 8, L n . 13) kwikwi (25) s o b (s ),

maandazi (2 ) a typ e of sweet bread like a doughnut

sobbing machafuko (8 ) d iso rd e r, confusion

kw ingineko (16) elsew here (see fn . Ln . 16)

1, machungu (31) b ittern ess

laana/malaana (22) cu rse

madhehebu (9 ) customs

ladha (28) pleasantness, sw eetness, fla v o r

madhulumu (9 ) oppression madhumuni (6 ) intention, purpose

lafudhi (17,28) dialect maendeleo (4 ,1 4 ) development lahaja (17) dialect mafuta (2 ) oil, fat laini (16) line m agharibi (10) evening lawama/malawama (29) criticism

mahaba (31) love

mamba (3 ,1 4 ) crocodile

mahadhi (27) respect

mamia (20) hundreds

maili (1 ) mile

manufaa (12,20) p ro fit,

maili za eneo (1 ) square miles

manuwari (11) man of w ar

maingilio (22) interven tion

manyoya (3 ) fu r

majadiliano (25) negotiations, discussions

maombi (6 ) re q u e s t(s )

usefulness

maongezi (27) conversation majira (1 ) seasons maoni (4 ) o p in io n (s ) majuto (11) reg ret maonyesho (24,26) show, exhibition majuzi (16) recen tly mapambano (20) s tru g g le makamo (25) age mapinduzi (15,29) revolution makao (11) headquarters Marekani (19) America makataba (1 ) tre a ty maridadi (13) stylish maksi (14) marks marimba (10) xylophone m akusudio (15) intentions m arufuku (8 ) prohibition makwao (20) th e ir places, homes (see fn . 11, L n . 20)

mashine (18) machine mashine ya barafu (18) re frig e ra to r

malalamiko (9 ) protests or protestations

m ashuhuri (1 ) famous malazi (26) accommodation masimulizi (22) narration malenga (28) master poet malimwengu (31) e a rth ly th in g s

maslahi (4 ) also masilahi benefit; in terest

malipo (13) p aym en t(s)

matata (29) d ifficu ltie s

malisho (22) grazing land

matatu (16) a taxi/bu s like veh icle

mama mdogo (6 ) mother s y o u n g e r s is te r (se e fn . C , Ln . 6)

mate (13) saliva matendo ya kinyama (7 ) vicious actions

mama mkubwa (6 ) mother's older s is te r (se e fn . C , L n . 6)

mateso (7 ) persecution 460

mathalan (14,28) fo r example

mchicha (2 ) a ty p e of leafy green

matumizi (6,1 4 ,2 6 ) usage, u se (s )

mchumba/wachumba (4 ) fiance, financee

mauaji (11) m u rd e r(s ) mchuzi/michuzi (2 ) cooking liquid Maulidi (10) celebration of the b irth d a y of the Prophet Muhamad

mdai deni/wadai deni (30) claimer of a debt

maumivu (13) pain maungo (25) ph ysiqu e

mdogo/wadogo (25) yo un ger sibling (Se e fn . 2, Ln . 25)

mawindoni (22) hunting grounds

mdomo/midomo (13) lip

mazingira (6 ) environm ent

mdudu/wadudu (3 ) insect

m badh irifu/w abadh irifu (13) a s p e n d th rift

mdundo/midundo (10) a typ e of drum mende (18) cockroach

mbali (28) completely mfalme/wafalme (11) king mbinu (20) plan mbu (20) mosquito

mfiwa/wafiwa (28) one whose fam ily member has died

mbuga (22) grasslan ds

m fuasi/wafuasi (5 ) follow er

m bunge/wabunge (8 ) member of parliam ent

mfugo/mifugo (7 ) domesticated animal m fululizo/mifululizo (14,30) succession

mbuzi (y a kukuna nazi) (3 ) coconut g ra te r

mgombea/wagombea uchaguzi (8 ) candidate fo r electoral office

mbwa (3 ) dog mgongano/migongano (27) conflict mchaji/wachaji (31) a G od-fearing person

mgongo/migongo (10) banging sound

mchanga/wachanga (5 ) b ab y; also, young girl

m halifu/wahalifu (22) law breaker Mheshimiwa (6 ) in salutation of le tte r, "Y o u r Honour" or "Y o u r E x ce lle n c y" (see fn . B , Ln . 6)

mchango/michango (19) contrib ution mchezaji/wachezaji (16) p la ye r (see fn . 2, Ln . 16)

m h ub iri/w ahub iri (9 ) sermonizer

mchezo wa kuigiza/michezo ya kuigiza (30) play, drama

michuano (26) match mie (27) I

mchi/michi (10) pestle 461

milioni (12) million

m kuu/wakuu (7 ) leader; eld er

mimba (22) preg n ancy

mlemavu/walemavu (20) disabled person

miongoni mwa (25) among mlezi/walezi (29) one who raises a ch ild , ch ildren

M isri (7 ) E g y p t mithali ya (30) similar to

mlimwengu/walimwengu (31) people, human beings

miwani (13) glasses m linda/walinda (22) one who defends (see fn . 3, L n . 22)

mizungu (31) baffling things mja/waja (28) person

mlinda amani/walinda amani (22) defen der of peace (see fn . 3, Ln .

22 )

m jinga/wajinga (21) stupid person, fool

mlinda mila za nchi/w alinda mila za nchi (22) d efen d er of national customs (see fn . 3, Ln . 22)

mjizi/mijizi (29) aug. of mwizi g rea t th ie f mjomba/wajomba (6 ) mother s b ro th er mjumbe/wajumbe (23) re p re s e n ta tive

mlinda ndege/w alinda ndege (22) one who scares away b ird s (see fn . 3, Ln . 22)

mjusi/mijusi (3 ) lizard

mlinzi/walinzi (7 ) d efen der

m katili/w akatili (7 ) cruel person

mlinzi wa doria/w alinzi wa doria (20) fro n tlin e soldier

mkazi/wakazi (16) resident mlo (2 ) food, a s e rv in g of food mkebe/mikebe (13) case mlowezi/walowezi (9 ) se ttle r mkeka/mikeka (3 ) mat mkimbizi/wakimbizi (20,23) refugee

mnara/minara (1 ) landm arks, monuments

mkizi/mikizi (29) cu ttle fis h , fig . one who angers q u ick ly

mnong’ono/minong'ono (27) w h isp e r, rumor

mkoa/mikoa (22) pro vin ce

m nyonge/wanyonge (5 ) weak person

mkoko/mikoko (12) m angrove tre e

mofa (31) a ty p e of bread made of whole wheat flo u r

m kufu/m ikufu (13,31) necklace mojawapo (6 ) one of a number of th ings

m kusanyiko/m ikusanyiko (22) g a th e rin g , meeting

mori kupanda (13) to get an g ry m kutano/m ikutano (15,23) meeting 462

motaboti (18) motorboat

person

mpaka/mipaka (12,20) border

m shindi/washindi (8 ) w inn er

mpelelezi/wapelelezi (13) d etective

m shipi/mishipi (5 ) belt

mpenda/wapenda (13) one who likes or loves something

mshonaji/washonaji (16) one who sews (see fn . 2, Ln . 16)

Mpenzi/Wapenzi (6 ) in salutation of le tte r, "M y D ear" (see fn . B , Ln.

msiba/misiba (20) g rie f

6)

msimamizi/wasimamizi (8 ) s u p e rvis o r msimamo/misimamo (27) position, stand

m piganaji/wapiganaji (16,20) fig h te r (Se e fn . 2, Ln . 16) mpwa/wapwa (6 ) niece or nephew; the term used by one s mother s b ro th er to call her child

msitu/misitu (3 ,5 ) fo re st; also, savannah area msongamano/misongamano (16) crowd

mradi (8 ,2 9 ) provided th at, so long as

msukosuko/misukosuko (27) d iso rd er, stru g g le

m radi/m iradi (26) project

mtaalamu/wataalamu (9,1 3 ,3 0 ) e x p ert, specialist

mrima (1 ) littoral mtambo wa barafu (18) re frig e ra to r m rith i/w arith i (27) one who in h erits m tapakazaji/watapakazaji (11) spread er msaada/misaada (24,27) assistance, help

mtawala/watawala (6 ,9 ) person in position of a u th o rity ; ru le r

m sahihishaji/w asahihishaji (14) g ra d e r mtazamaji/watazamaji (27) audience member

msalaba (5 ) cross

m tendaji/watendaji (16) one who acts (see fn . 2, L n . 16)

msamaha/misamaha (22) fo rg iven ess msamiati/misamiati (26) vo cab u la ry list

m tiifu/w atiifu (6 ) one who respects or obeys

m sanifu/w asanifu (28,31) a rtis t (esp. verb a l a r tis t)

mtindo/mitindo (14,24,29) s tyle , pattern

msemaji/wasemaji (16) speaker (see fn . 2, Ln . 16)

mtumbwi/mitumbwi (22) canoe mshale/mishale (15) arrow mtumishi/watumishi (13,26) se rva n t mshangao/mishangao (27) s u rp ris e mtungo/mitungo (30) composition mshenzi/washenzi (27) u ncivilized 463

specialist

mtweo (17) Kiamu fo r machweo ( S t . ) w est

mwanamchezo/wanamichezo (26) competitor in a sp o rt, p la yer

muafaka (m w afaka) (27) ap propriate

m wandikaji/w aandikaji (6 ) someone who w rites something

muda si muda (7 ) soon muhuhu (12) cy p re ss tree muna (29) poetic and N orthern Dialect fo r mna, you ( p i . ) have

m w andikiwa/waandikiwa (6 ) person to whom something is w ritten m w andishi/w aandishi (6 ) a w rite r

murudi (29) poetic fo r mradi Musa (7 ) Moses

mwanga (27) ligh t (see also mwangaza)

m ustarehe (11) condition of calm

mwangaza (9 ) light

muuaji/wauaji (13) m u rd erer (se e fn . 2, Ln . 16)

mwanya/mianya (13) a small opening mwanzi/mianzi (3 ) bamboo

muungano (15) union mwari (m w ali)/w ari (w a li) woman

mvamizi/wavamizi (20) in vad er

(10) young

mwehu/wehu (27) m entally ill person

m viringo/m iviringo (30) something round mvua (1 ) rain

mwendawazimu/wendawazimu (23) m entally ill person

mvumo/mivumo (13) roar

m w en yekiti/w en yekiti (23) chairperson

m vuto/mivuto (28) a ttra ctive n e s s

Mwenyezi Mungu (21,28) God

m w akilishi/w akilishi (20) re p re se n ta tive

mwenzake/mwenzake (5 ) her/his companion (see fn . 17, Ln . 5 fo r o th er form s)

mwako/miako (25) flame, light mwenzio/wenzio (8 ) y o u r frien d (see fn . 17, L n . 5 fo r o th er form s)

mwamba/miamba (23) fig . a person steadfast in h is/h er commitment

mwili/miili (3 ) body mwambao/miambao (17) area along the coast

m windaji/wawindaji (10) h un ter m winuko/miinuko (1 ) height

mwaminifu/waaminifu (8 ) a tru s tw o rth y person

m witikio/m iitikio (20) response mwanaadamu/wanaadamu (3 ,9 ) person mwito/miito (22) call m wanachuo/wanachuo (28) a religious 464

mwongozo/miongozo (27) d irection , guideline

ng'ambo (19) o verseas ngamia (3 ) camel

m wonyeshaji/waonyeshaji (17) e x h ib ito r, perform er

ngano (31) flo u r

mwujiza/miujiza (1 ) wonder

ngazi (13) stairs

mwundo (m uundo)/m iundo (14) form

nge (3 ) scorpion

myezi (29) poetic for miezi, months

ngome (11) fo rt

mzaha/mizaha (30) joke

nguru (12) kingfish

mzalendo/wazalendo (28) patriot

nguvu (5 ) fo rce

mzimu/mizimu (22) ancestral sp irits

ni (29) poetic fo r na by

mzozo/mizozo (23) q u arrel

-ni (30) short fo r n in i, kwa nini

mzuka/mizuka (18) ghost

nidhamu (20) conscientiousness, d iscip line

n .k . ab breviation of na kadhalika e t c . , and so on

nishani (5 ) badge

nadhaifu (13) neat

njozi (18) dream, vision

nadra (28) ra re , unusual

nukta (13) second (u n it of time)

nafaka (2 ) grain

n un g’uniko/m anung'uniko (20) complaint

nafsi (11) oneself, as in w a lijifik iria nafsi zao, th e y thought of them selves

nyani (3 ) baboon n yati (3 ) w ater buffalo

nakama (29) decline, devastation nyoka (3 ) snake nambari (13) number nyota (14) star nanasi/mananasi (5 ) pineapple nyumbu (3 ) gn u , w ildebeest natija (28) beneficial results nzi (in z i) (5 ) fly nauli (10) fa re nzito nzito (1 ) h eavy n daniye (30) ndani yak e w ithin it, inside it

orodha (8 ) list

neema (22) p le n ty , good fo rtu n e

o vyo (12,13) w astefu l, ex cessively

neno la sifa (14) ad jective

paka (3 ) cat 465

pambo/mapambo (31) decoration

rangi ya kijani kibichi (16) green

pango (3 ) cave or oth er hollowed out place

rasmi (15) o fficia lly ratiba (19) timetable

papa (3 ,1 2 ) shark rika/m arika (25) age group Pasaka (16) E aster pasina (28) w ithout

risala (6 ) statem ent; esp. one which states something needed or desired

pasi (29) sh o rt for pasipo w ithout

risasi (5 ) bullet

patisi (5 ) pu ttees, o v e r boots

riziki (20) sustenance

leg co verin gs worn

roho (9 ) soul, s p irit pato/mapato (12) p ro fit sabuni (5 ) soap pazia (10) cu rtain sadaka (7 ) o fferin g s to God pembe (11) co rn er safari (14) time, as in safari iliyopita the previou s time

pendekezo/mapendekezo (16,27) recommendation, p referen ce

safu (31) line pigo/mapigo (7 ) fig .

hardship sahani ya bati (2 ) metal plate

pingamizi (29) obstacle, d iffic u lty sahibu/masahibu (27) frie n d polepole (2 ) c a re fu lly sahihi (8,3 0 ) sig n a tu re , co rre ct pombe (27) alcoholic b everag e, beer sala (24) p ra y e r popo (3 ) bat salaam (6 ) salutation of a letter pumzi (13) breath samawati (31) sk y blue punde si punde (7) soon sanduku/m asanduku (8 ,1 8 ) box, case pupa (25) haste Sanduku la Posta (6 ) Post O ffice Box pweza mkubwa (3 ) octopus sauti (5 ) voice rai (31) intellectual stren gth sebule (13) livin g room raia (8 ,2 0 ) citizen sefu (13) safe Ramadhani (24) the last month of the lu n ar y e a r (see fn . A , Ln . 24)

senti (5 ) coin

rangi ya kahawia (2 ) brown

seti (13) set 466

setla/masetla (9 ) settler

shule ya msingi (6 ) p rim ary school

shabaha (1 ,6 ,1 4 ) aim, objective

shupavu (5 ) b ra v e

shada la funguo/m ashada ya funguo (13) key ring

shw ari (7 ) peaceful siafu (10) ant

shahada (19,31) academic degree, c e rtifica te of another ty p e

siagi (2 ) b u tte r

shambulio/mashambulio (11) attack

sifa (14) in neno la sifa ad jective

shambulizi/mashambulizi (20) attack

Siku ya K en yatta (28) 20 O ctober, a national holiday in Kenya which commemorates the day when the leaders of K A U , including K en yatta, w ere arrested

shangazi (6 ,2 9 ) fa th e r s sister shangwe (20) rejoicing

Sik u k u u ya Saba Saba (28) 7 J u l y , a national holiday in Tanzania which commemorates the day when T A N U was formed

shani (13) exquisiteness sharabu (31) a ty p e of wine b everage sharafa (31) beard

silaha (20) weapon sharti/m ash arti (4,14,16,27,28) n ecessity, n ecessarily as in mitihani sharti ipime exams must m easure; regulation, command, o rd er shauku (6,1 9 ) d esire, in te re s t, eagerness

simulizi (29) old news S . L . P . (6 ) P . O . B ; ab breviation fo r Sanduku la Posta sofa/masofa (13) sofa soga (30) len g th y joke with p u n (s ) or oth er word play

shetani (27) devil shida (29) problem s, d ifficu ltie s shimo/mashimo (2 ) hole

somo (10) a woman who in stru cts young women co ncernin g sexu ality

shina (17) origin

soteni (29) all of us

shingo (5 ) neck

stadi/m astadi (22,30) ex p ert

sh irika/m ash irika (19) coop erative organization

stakabadhi (13,16) receipt starehe (1 ) peaceful state

shughuli (8 ) business stoo (18) store shujaa/m ashujaa (7 ) hero; b ra v e person

su fu ria (3 ) metal cooking pot

shuka/m ashuka (13) sheet

sukani (u s u k a n i) (13) steerin g wheel 467

sura (5 ) appearance; mien

tayarisho /m atayarish o (20) preparation

sura (6 ) ch ap ter of a book

taz.

swala/maswala (23) a lte rn a tive form of swali question

tembe/matembe (25) fla t roofed earthen house

swala (24) congregational p ra y e r s e rv ice

teso/mateso (27,28) s u ffe rin g , persecution

ta a rifa , ta a rifu (6 ,8 ,3 1 ) repo rt, something well known

tezi (18) p itu ita ry g land , gland

ab breviation of tazama look at

th ab iti (14) unambiguous tabia (5 ) c h a ra c te r tai (3 ) eagle

tibabu (tib a)/m atib ab u (20) medical care

taifa/m ataifa (31) nation

tik iti (30) tic k e t

takizi (29) poetic fo r taki zake residue of coconut meat

tik iti (30) watermelon tisho/m atisho (7 ) a th re a t or scare

tamasha/matamasha (13) lu x u ry toka (3 ) from tambiko/matambiko (22) p ro p itia to ry o fferin g

toka enzi (29) fo r a long time tokea zamani (29) fo r a long time

tamko/matamko (17) pronunciation ( u s . ) ; also articulatio n tandiko/m atandiko (13) bed co verin g

tokeo/matokeo (13) eve n t, consequence

tangawizi (30) g in g er

-tukufu (24) g ra n d ,

tangu na tangu (31) e v e r and alw ays

-tulivu (13) careful

tani (12) ton

tumbo/matumbo (3 ,5 ) stomach

tareh e (11) h isto ry

tume (8 ) commission

tatizi/m atatizi (29) poetic fo r tatizo problem

Tume ya Uchaguzi (8 ) Election Commission (T a n z a n ia )

tatizo/m atatizo (8 ,9 ) problem, complication

-tupu (27) useless

honored

ua/maua (3 ) flow er tauni (11) bubonic plague uaminifu (20) hon esty, tru stw o rth in e ss

tawi/matawi (16) local or s u b ­ organization

uamuzi (25,27) decision 468

uandishi (6 ) composition

uhaba (29) s c a rc ity

uangalifu (14) carefuln ess

uhakika (4 ) c e rta in ty

uasi (11) rebellion,

uhalali (29) legitim acy

revo lt

ubaguzi (8 ) discrim ination

uhalifu (22) law breaking

ubaridi (22) coldness

uharamia (11) ro b b ery

ubavu (13) side

uhuni (22,25) moral decline, decadence, immorality

ubepari (28) capitalism uhunzi (22) smithing ubinadamu (22) hum anity uhusiano (9 ,1 1 ) re la tio n s h ip (s ) ubishi (22,25) arg u m en t(s) u jasiri (20) b r a v e ry uchago (13) head of a bed ujenzi (6 ,2 6 ) construction uchaguzi (8 ) choice uji (2 ) p o rrid g e Uchaguzi Mkuu (8 ) General Elections uchanga (10) in fan cy uchi (22) nakedness

u jiti/n jiti (21) tre e tr u n k , long branch ujiti wa m aungo/njiti za maungo (21) backbone

u chifu (5 ) ch ieftain sh ip ujumbe (23) delegation uchukuzi (16) tran sp o rtatio n ukali (5 ) fiercen ess uchumba (4 ) engagement ukame (23) d ro u g h t uchunguzi (18) research ukamilifu (20) fu lfillm ent u daktari (19) doctorate ukarimu (15) g e n e ro sity u en yekiti (23) c h a ir, ch airp erso n sh ip ukataji (12) act of cu ttin g ufahamu (14) u nd erstan din g ukhiana (u h ia n a ) (11) tre a c h e ry ufanisi (20) success ufasaha (28) eloquence

ukoo/koo (22,25 lineage, descent; fam ily

ufu (31) death

ukosefu (16) shortage

ufundi (19) craftm anship

u kucha/kucha (5 ) nail

ugomvi (9 ) q u a rre l

ukunde/kunde (25) a brown bean

ukweli (9 ) tru th

upungufu (20,31) s h o rta g e (s ), deficien cy

ulafi (18) greed upuuzi (u p u z i) (27,29) foolishness ulimi/ndimi (17) language uraia (19) citizen ship u ling an ifu (30) com parability ulinzi (11) construction

u ratibu (26) coordination, organization

umati (7 ) crowd or assembly

urembo/marembo (31) adornment

umbile/maumbile (24) real, actual size; statu re

Ureno (11) Portugal urongo (21) lie (see also uongo, uwongo)

umbo/maumbo (11) form, appearance

u safirish aji (16,20) tran spo rtatio n

umma (15) populace, c itiz e n ry , the people

usalama (11) safety Umoja wa Mataifa (1 ) United Nations usana (u s a n i) (22) metal-working umri (19) age usawa wa bahari (1 ) sea level unadhifu (24) neatness, sm artness usemi (25) speech unyofu (31) straig h tfo rw ard n ess u sh irika (12) coop erative unyonge (27) weakness u sh irikian o (23) u n ity , cooperation uongo (u w o n g o )/au g . maongo (9 ) lie, u n tru th

u sik ivu (14) comprehension usiku wa manane (5 ) middle of the n igh t; between m idnight and 2 a.m

uongozi (15) leadership upana (5 ) width

uso/nyuso (3 ) face upekuzi (13) act of searching u staarabu (9 ) civilizatio n upelekaji (8 ) the transm ission ustadi (6 ,9 ) e x p ertise; stu d y upelelezi (13) detective w ork usukani (s u k a n i) (13) steerin g wheel upeo wa macho (11) horizon utaalamu (19) sp ecializ a tio n (s) upigaji ku ra (8 ) voting u tajiri (22) wealth upinde/pinde (15) bow utalii (12) tourism upumbavu (8 ) s tu p id ity utamu (10) sw eetness, beauty 470

utangulizi (8 ) preface

wala (8 ) bu t, how ever

u taratib u (15) w ay, pattern

w alakini (19) how ever

u te/n yu te (2 ) egg w hite

walao (w a la u ) (31) at least

utekelezaji (26) completion

w angafu (w a n g a v u ) (31) radiance, upper atmosphere

utengenezaji (22) bu ild in g ,

rep airin g w arak a /n yarak a (26) documents

u thabiti (23) s e c u rity w aridi/m aw aridi (31) rose uti wa m aungo/nyuti za maungo (21) backbone

wasia (21) moral lesson, testam ent

utu (22) hum anity

w asiwasi (4 ,1 1 ) doubts

u tu ku fu (31) honor, esteem

w astani (17) stan dard

utumwa (7 ) s la v e ry

w astani wa kipimo cha joto (1) averag e tem perature

utungaji (14) composition wazi (3 ,6 ) open; fig . cle a rly uvamizi (20) invasion wazimu (27) madness uwashi (22) m asonry uwezekano (4 ) p o ssib ility uwongo (uongo) (9 ) lie, u ntru th

waziri/m aw aziri (23) governm ental m inisters W aziri wa M ashauri Nchini (23) M in ister of Home A ffa irs

uzazi (22) lineage we (5 ) sh o rt,

wewe you

uzushi (28) useless innovations w ilaya (1 ) d is tric t vazi la rasmi/mavazi la rasmi (19) uniform

wino (13) ink

vid aka (3 ) see kidaka

w ito (23) call

vile (9 ,3 0 ) how, the w ay in w hich , thus

w ivu (4 ,1 3 ) jealousy w izara (26) m in istry

vip i (18) how (see fn . 4, Ln . 18) vitu n g u u saumu (2 ) g a rlic wajibi (13) appearance wajibu (10,28) resp o n sib ility

yambo/mambo (21) Kiamu fo r jambo, th in g , issue yu- (21) a lte rn a tiv e th ird person s in g u la r subject prefix in Kimvita (see fn . 6, L n . 21)

zahanati (20) d isp e n sa ry

zari (31) gold in color

zama (11,27,28) time, long ago, period of time

zulia/mazulia (13 ) rug zumari (10) an oboe-like instrum ent

zana (14) essential items zana za vita (19) weapons

472

wind

C re d its

G rate fu l acknowledgm ent is made fo r permission to re p rin t material from the following sources:

"Tem belea Ngome Yesu Mombasa” from ’’K arib u n i Fo rt Je s u s Mombasa Tembelea Ngome Yesu Mombasa” with the permission of the Frien d s of Fort Je s u s . "S h id a ” by Ndyanao B alisid y a from the f ir s t ch ap ter of S h id a , © 1975, Foundation Books Ltd . ” Mikoko, Samaki ni M aarufu Lamu” and ” Kwa Heri Ram adhani” are reproduced from Sau t[ ya Pw ani, co u rte sy of the Departm ent of Inform ation, K en ya. ” Komenjue: Shujaa Aliyewaongoza Wameru K u vu ka B a h a r i” is reproduced from Sauti ya M eru , co u rte sy of the Departm ent of Inform ation, K en ya. ” Mke Mwenza" is rep rin ted from A ct I, scene i of Mke Mwenza, © Chacha N yaigotti Chacha. I am g ratefu l to Heinemann K enya fo r permission to reproduce an e x tra ct from Mke Mwenza b y Chacha N yaigotti Chacha. ” Rangi Z e tu ” b y Shaaban Rob ert from Masomo y e n y e Adili is reproduced with the kind permission of Evan s B ro th e rs Ltd . ” Uhaba wa K azi” by Bou kh eit Amana is rep rin ted from Malenga wa V um b a, © 1982, Bou kh eit Amana, with the permission of the p u b lish er O xford U n iv e rs ity P re s s , K en ya. ” Watu na Pu n d a” and ” Asili ya Waswahili na Kisw ahili C h en yew e” are published with the permission of the au th o r Sh eikh Ahmed Nabhany of Mombasa, K en ya. ” Mpango wa Maendeleo wa Mwaka, 1980-81” is an ex ce rp t rep rin ted from Mpango wa Maendeleo wa Mwaka 1980-81 with the permission of the p u b lish er Th e Planning Commission - Tanzania. ” Ngoma za W asw ahili” by Sauda Sh eikh is re p rin ted from A frik a und U b e rse e , vol. 61 (© 1983) with the permission of th e p u b lish er D ietrich Reimer V e rla g . ’’Mapambano Y anaen delea” ya Rais Mwalimu Ju liu s K. 1979” with the permission M in is try of Information of

is re p rin ted from ’’Mapambano Yanaendelea: Hotuba N y e re re A liyoitoa Siku ya M ashujaa, Septemba 1, of th e D irecto r of Information S e rv ic e s of the the U nited R ep u b lic of Tanzania.

” Misingi ya Uandishi wa B arua Z e tu ” and ” M itihani ya K isw a h ili” by N . D. T u n tu fy e are rep rin ted from his Jin s i ya K u fu n d ish a K isw ahili (© 1972) by permission of the p u b lish er Tanzania Pu b lish in g House. 473