[audio] Makonda: Mtoto pekee; Mama'ke alikuwa msomi (STD VII) wa familia; Azungumzia tukio la Jaji Warioba

Bofya kitufe cha pleya iliyopachikwa hapo (shukurani kutoka kwa Vijimambo blog) kusikiliza...


Kova, Kapinga mmesoma alichoshuhudia Msimbe: Ubabe wa askari kwa raia

...leo asubuhi kiasi cha saa tatu kasoro au mbili na nusu hivi katika taa za kuongozea magari TAZARA, eneo la sub station ya TANESCO hapa Dar es Salaam.

Askari doria (si trafiki) alimvuta mwenye pikipiki akiwa amepakia abiria na matokeo yake pikipiki ikajikita katika msingi wa kwenye mtaro na jamaa wakaumia wote wawili na pikipiki ikaharibika. 

Lakini cha kushangaza, abiria akilalamika kwa nini wamevutwa na kuletewa shida, alipigwa pingu na askari aliyeivuta pikipiki ile kwa nyuma (mzaha wa kijinga kabisa huu). 

Askari huyu alikuwa amebeba bunduki ya G5 kwa wale tuliopitia hii kitu au tuseme Nato 5 (enzi zetu ndivyo tulivyoziita zile bunduki za Nato) hizi bunduki zina tofauti na SMG tulizozoea kitaani kutoka China) ambayo bati yake (kitako) ilikuwa na namba mbili. Askari huyu unaweza kumtambua kwa bunduki hiyo yenye namba 2 lakini amejivalia miwani meusi hakuwa na adabu kabisa amesababisha ajali mbaya ya pikipiki kisha anajiona ana sheria. 

Pikipiki ya watu imeharibika, abiria na dereva wake mtaharuki na kisha anamtia pingu raia anayelalamika, watu wanamwambia mvue pingu jamaa, yeye anaonekana kutaka kujihami na silaha yake hawa askari vipi hawa? 

Anakuja trafiki pale naye anashangaa, haelewi, anakuja afisa wa kawaida naye anashangaa lakini jamaa wanamtyia pingu na mwingine anakokota pikipiki ile ambayo steringi imevunjia upande wa kushoto. Madigani imetoka ya mbele na saiti mirror imepasuka. 

Sijui kama Kapinga anajua hili au Kamanda Kova.

Ninaamini jamaa atabambikiwa kesi kama si ya kutoroka chini ya ulinzi wa polisi basi ni wizi. Hii ni tabia ya kishenzi kabisa utamtiaje mtu pingu kumtisha ? Shen**** kabisa. 

Nimekasirika sana kwa uonevu wa askari yule. Nilitaka kushuka katika basi konda akanizuia manake angezushiwa seleka nilitaka tu kwenda kusoma namna ya unifiomu yake kimya kimya nijue kufuatilia hili.nimeishia kukariri bati ya bunduki tu kwamba ina namba 2 nyeupe.

Kama wanaweza kudhuru watu hawa walio barabarani hawa kweli si ndio usiku wanakuwa majambazi hawa?

Askari Polisi aliyefundwa hawezi kufanya mambo ya kishenzi hapa, kundi kubwa la wenye pikipiki walisimama, kama wakichukua sheria mkononi kwa kuona kilichompata mwenzao inakuaje? 

Huyu askari aliyekuwa hapo doria anastahili kuchukuiliwa adhabu ili wengine wakome.


[video] Sitta atamka hofu ya Serikali kuhusu kuruhusu "Uraia Pacha"

CChachage: Teaching in Kiswahili is a big step backwards to what?



When the chairman of the CEO Roundtable speaks notable people notice. After speaking eloquently on “Is Africa really “rising”?” Ali Mufuruki has now spoken about the new education policy. For him “Tanzania’s Latest Big Change is a Big Step Backwards”.

This is how he describes the step: “This change has led to the replacement of English as a medium of instruction in primary and secondary schools with our very own Kiswahili.” He then adds this interesting disclaimer: “As someone who was educated in a developed foreign country that uses its own indigenous language as a medium of instruction from Kindergarten to University, you would expect I would be supportive of this big change”.

Interestingly, two informative reviews of the policy from experts of education seem to interpret the (actual) change differently. Dr. Aikande Kwayu is more in line with Mufuruki, they only differ in terms of welcoming the change: She writes: “The emphasis of Kiswahili as the language of instruction (in addition to properly teaching English) is a wise move highlighting the true spirit of Tanzania and correlates with the underscored importance of educating people for peace. Research and literature has it that language of instruction should be what is spoken at home – in our case it’s Kiswahili. Teaching our kids in Kiswahili will improve learning to the masses in Tanzania”.

However, Prof. Kitila Mkumbo’s interpretation indicate that nothing much has changed in terms of making a solid decision about the language question. In other words, Tanzania is still maintaining what we have referred to as a ‘sera ndumilakuwili’ (‘schizophrenic policy’) as far the medium/language of instruction is concerned. This time, though, it has been packaged in a policy language that easily appeals to those in favor of Kiswahili.

Prof. Mkumbo categorically states that the “policy is evasive” in regard to the language of instruction. “On the one hand”, he elaborates, “the policy seems to heed to the consistent call that has been made for years by some educationists and Kiswahili zealots to use Kiswahili as a medium of teaching and learning throughout the education System”. After citing policy statement 3.2.19, he points out that, “nevertheless, the policy also stress” that “there is a need to strengthen the use of Kiswahili and English languages as languages of instruction at various education levels”.

By way of translation from the original Kiswahili version, Prof. Mkumbo also notes that policy statement 3.2.20 states that the “Government shall continue strengthening the use of the English Language in teaching and learning at all levels of education and training”. Out of this observation he thus make this poignant observation: “Effectively, therefore, the policy recognises both languages (Kiswahili and English) as media of instruction in our education system. As such, the policy is not helpful to the campaigners of using Kiswahili as a medium of instruction in Tanzania”.

Having read all these three interventions, among others, what is clear is that we all want Tanzanians to be both fluent in English and Kiswahili – and, if possible, other languages too, both local and foreign. Our bone of contention, then, is how to achieve that given that the current reality is that we are “backward” as far as such bilingualism – let alone multilingualism – is concerned hence my query: A big step backwards to what?

Mufuruki informs us, tantalizingly, that he “was educated in a developed foreign country that uses its own indigenous language as a medium of instruction from Kindergarten to University”. He also affirms that he has “always believed that being able to acquire and to impart knowledge in local languages is a mark of progress and cultural maturity, not backwardness or weakness”. Then he confirms that “most developed nations from North America through Europe, Asia and Latin America to Arabia use their own languages as medium of instruction for all stages of schooling”.

So why does he go out of his way to buttress his argument on why we are not yet ready for the big change by quoting at length someone who simply dismiss all this on the basis of an uninformed take on why it is important to teach – as in communicate knowledge – in a language that both the teacher and student are more familiar with? Who said switching to Kiswahili is simply about patriotism and (cultural) nationalism? Can Biyi Bandele, “the London based African blogger”, whom Mufuruki agrees with in regard to this big change tell us how the British switched from Latin to English as the ‘language of knowledge’ without having to first translate each and every Latin (scientific) word?

Bandele is thus quoted in Mufuruki’ intervention as saying this about our new education policy: “Until every single Mathematical theorem and every single theory in astrophysics and cosmology, and in medicine, and in chemistry, and in every single sphere of knowledge is written or available in translation in Kiswahili and Igbo and every other African language, I personally will always reject and abhor that easy [and easily comforting, xenophobic language] that dresses itself in the ultimately empty, and cheap, and hokey, and cheaply sentimental rhetoric of noble nationalism. I’ve been to Tanzania, and I’ve been to Zanzibar. And I’ve been to many countries in East Africa. What Tanzania needs now, what East Africa needs now, and what Africa needs now isn’t another instance of brainless, reflexive, macho posturing [which this is]. What we need, what we really need, is to have tens of thousands - millions - of our best minds, schooled, not only in Swahili, Hausa, Xhosa, and Yoruba, and every major African language but also in English, German, French, Spanish, Portuguese, and in Urdu, Hindi, Arabic, Farsi, Chinese and Japanese, and in every single language on this little planet called earth, where knowledge, not just cheap, populist, propaganda, is disseminated”.

Now who said that in order to communicate the knowledge about a Mathematical theorem in Kiswahili, you have to first write or make it available in Kiswahili? What matters is to be able to communicate it and make others understand. As long as the teacher/educator has read (and understood) a theorem – whether it is Pythagoras that comes from a Greek Mathematician and hence the Greek language or about Algebra that comes from a book an Arab Mathematician wrote in Arabic – in whatever language, all that is needed is for him/her to be able to communicate it to students in a language they all understand very well.

I took Mathematics in both O-Level (where I got an A in the National Examination of Tanzania) and A-level (where I did not reproduced the A but still got a decent grade) that were examined in English and I remember we used Kiswahili to teach other even though we were using books that were written in English – even some of our teachers used Kiswahili when they realized we didn’t understand them. For example, one did not really have to know the etymology of ‘differentiation’ and ‘integration’ to know what they really meant and how to actually differentiate and integrate. We could explain what these Calculus concepts meant and proceed to communicate – and understand each other - easily in Kiswahili by saying, for example, ‘diferentieti’ and ‘intagreti’, which were our own ‘Swahilized’ versions of the respective English words. For us what mattered was communicating, i.e., understanding.

There is also this curious connection that Mufuruki makes: “I can say with confidence that if Rwanda had instead changed the medium of instruction from French to Rwandese, it would not be the much admired fastest growing African economy it is today”. It is as if switching to English is what has been propelling its celebrated growth. He also argues it is “a good decision because in everything that matters (books, systems, teachers), English is very well resourced even in Rwanda and”, allegedly, “the change did not cause any major disruptions at all”. Hence for him this “change from French to English was a step up, not a step down as will be the case with Tanzania’s policy choices”.

Such a canny comparison made me wonder about Rwanda. I thus recalled a paper Nephat Maritim wrote in his research project at Harvard University in 2013. It is titled Language of Instruction in the Rwandan Education System: Politics of Exclusion or Inclusion?

It makes this interesting observation: “There are three different but related events that contributed to the adoption of English in Rwanda as an official language. The first one was a weakening French-Rwanda relationship, the second, constitutional amendments that allowed for the recognition of English as an official language, and the third was an increased influx of American and British influence in Rwanda after the genocide.”

After elaborating on these three factors in relation to economic rationales, Maritim raises these pertinent questions: “Although these economic reasons make a lot of sense, it is difficult to ignore other realities in Rwanda that complicate the language issue. Of all the people in Rwanda, only 8% speak English, 14% speak French, and 99% speak Kinyarwanda. In addition, there are more people that speak Kinyarwanda and French than Speak Kinyarwanda and English. Therefore, if the transition is to enable Rwanda to open up to the English-speaking world, it is clear from these numbers that only a very small portion of the national population is being exposed to the Anglophone world. This means that the benefits that accrue from being able to speak English only go to a small section of the whole population. Is this an establishment of the returnees’ hegemony over the Hutus as an act of revenge, or is it an instance of pure coincidence? Does it not seem like the preference for English is serving an exclusionary purpose just like the other language changes that we have seen over the course of the country’s history?”

Such a ‘minority’ is present even in some African countries that we, in Tanzania, regard as being far ahead in English proficiency. The only difference is that they have more of those ‘elites’ than us. For example, the other day I stumbled on a journal article that presented these disturbing statistics: “It has already been observed that English, which is barely understood by 25% of the more than 34 million Kenyans, remains the official language, and is used in most of the official realm.” Yesterday I was even more shocked to read this assertion from a scholar: “The Nigerian intellectuals hate English colonialism but they speak a lot of English which Nigeria has adopted as the official language even though over 95% of Nigerians cannot speak, write, and understand English language”.

What I find more revealing is that Dr. Baruani Mshale’s reaction to Mufuruki’s article raises more or less the same issues even though he has not yet read Maritim’s paper. He writes: “I will just talk about the misplaced praise for Rwanda’s embrace of English away from French. Yes, it has worked and yes there are teaching materials in that language. But there have been serious problems with adopting English in Rwanda. In the short run, this move has excluded a significant number of Rwandans/Rwandese who were living in Rwanda and has benefited a minority Rwandans/Rwandese who were living abroad. I had been to Rwanda several times before the move from 2003-2005 and many people were more conversant in French than English”.

Dr. Mshale goes on to make this observation: “The adoption of English was not just for technical reasons as [Mufuruki] puts it. It was intended as a political statement to distance itself from attachments to the [Belgians] and [French] whom Rwandans believe didn’t do enough prior to, during and after the genocide in building a unity nation. It’s a nationalistic movement to detach from colonial relations similar to policies adopted in Tanzania, Ethiopia, Mozambique, Zaire etc post independence”. He then concludes: “There are so many examples of people who have been marginalized by the adoption of English in Rwanda. A 50+ practicing lawyer trained in French and practicing in French, suddenly has no job because he cannot use French in the courtroom. So many of these examples. I have been following up on Rwanda very closely. [Mufuruki] may have a point, but it is based on wrong premises and lacks concrete evidence”.

Yes, indeed, and for me one such point is Mufuruki’s call to “make decisions that will allow Tanzanians to grow”. The same arguments that he has been making against the complete switch to Kiswahili now could be leveled against the complete switch to English. Various research over the years have shown, over and over again, that we are not well (human) resourced as far as using English as medium of instruction is concerned.

All is not well even in schools that are hyped for not using Kiswahili as a language of instruction. For example, an abstract from a recentInvestigation of Pupils’ English Language Abilities in Tanzania: The Case of English Medium Primary Schools reads: “This article is based on the study which sought to assess pupils’ abilities in written English language skills among English medium primary school pupils in Tanzania. The objectives of the study were to examine pupils’ abilities in constructing complete and meaningful sentences; to investigate pupils’ abilities in using tenses; to assess pupils’ abilities in using punctuation marks; and to examine pupils’ abilities in spelling words. The respondents were 240 pupils from four English medium primary schools, based in Mbeya and Dar es Salaam Cities. The data collection process was done using an achievement test and the collected data were subjected to item analysis in which frequencies and percentages of students exhibiting the specified abilities were computed. The findings indicated that the majority of the pupils had serious problems in the tested English language abilities. It was recommended, among others, that English medium primary schools should recruit teachers who are proficient in English languages that they could serve as role models to the pupils.”

Now imagine a country that pretends to be teaching Physics, Chemistry, Biology, History, Commerce, Accounting, Economics, Geography and so forth in/through English even though the majority of our teachers who are conversant in those subjects can hardly communicate effectively in English. Isn’t that being ‘backward’, and if it is, switching to Kiswahili is moving backwards to what? For Mufuruki this switch now “spell disaster for the development of the Tanzanian human resource on whose strength the very future of this country depends”. But aren’t we in a disastrous situation already as many a job interviews of Tanzanian graduates from our universities/colleges also attest?

I, for one, support the usage of Kiswahili as the language of instruction simply because it facilitates communication relativelymore easily and connects what is taught and what surrounds us in our environment. At the same time I support the effective teaching of English as a second language to make us really capable of using it. That is the best methodology of/for teaching a new/second/foreign language and it should never be confused with simply using a language as a medium of instruction, especially in a country with a very low fluency in English, hoping that students would automatically learn that language that way.

What we are now having due to our imposed communication barriers in the classroom and the examination room is what language experts call ‘subtractive bilingualism’ in contrast to ‘additive bilingualism’. Put simply, the former makes one lose on both ends – ending up knowing little of Kiswahili and very little of English. But the latter makes one gain both ways – Knowing more of Kiswahili as well as English. More significantly, the former subtracts knowledge through lack of effective communication and the latter adds knowledge through effective communication. So, why should we get ‘lost in translation’?

At the risk of being repetitive let me end by recycling an anecdote of my own experience with our exercise in madness, i.e., our repeated attempts at teaching English by making it a language for teaching other subjects, expecting a different result, i.e., learning English:

One day my teacher wrote this definition on the blackboard: “Species are groups of organisms that can interbreed to produce fertile of spring.” I knew the meanings of fertile and spring. But I couldn’t figure out how they fit in. Anyway, I memorized and reproduced it in the examination. As you can guess, I got it right. It was only later, much later, when I came to know what species are. Actually, they produce fertile offspring. I don’t know whether it was my teacher’s fault or mine. What I know is that, as a young boy, I frustratingly tried to breed fish. But, alas, they produced infertile offspring! I didn’t know why. What a missed opportunity to relate what I was taught with what I practiced!

May we teach English and teach in Kiswahili. Both can be done. Let us do so now.

Chambi Chachage

Wakutana kujadili mkakati wa mradi wa kijiji cha digitali

Ofisa Miradi ya Mawasiliano, Habari na TEHAMA wa Shirika la Kimataifa la Sayansi, Elimu na Utamaduni (UNESCO) nchini, Al Amin Yusuph, akiwasilisha mada ya mchanganuo wa ufumbi wa changamoto mbalimbali katika utekelezaji wa mradi wa kijiji cha kidigitali.

WADAU mbalimbali wa elimu, afya, TEHAMA na masuala ya utamaduni na uchumi ambao wamo katika mradi wa kijiji cha dijiti cha Ololosokwan kilichopo wilayani Monduli Arusha wanakutana kwa warsha ya wiki moja ikiwa ni sehemu ya mandalizi ya uwapo wa kijiji hicho nchini Tanzania.

Kwa mujibu wa Ofisa Miradi ya Mawasiliano, Habari na TEHAMA wa Shirika la Kimataifa la Sayansi, Elimu na Utamaduni (UNESCO) nchini Al Amin Yusuph warsha hiyo imelenga kuangalia changamoto na namna ya kuzitatua ili mradi kuwa na tija kwa wananchi wake.

Yusuph alisema kwamba wadau hao wanapanga mkakati kuangalia vipaumbele na changamoto katika utekelezaji wa mradi huo wa miaka mitatu.

Alisisitiza kwamba kwa kuwa mradi huo utakuwa na mawasiliano ya kisasa, masomo kwa njia ya TEHAMA, tiba kwa kutumia mtandao wadau wamekusanyika mjini Bagamoyo kuangalia namna bora ya kuufanya mradi huo uwe endelevu hata kama UNESCO na mbia wake Samsung watajiondoa huko mbeleni.

Aliwataja baadhi ya wadau kuwa ni kutoka Wizara ya Elimu na Mafunzo ya Ufundi, Wizara ya Afya na ustawi wa jamii, Samsung, UNESCO, wanakijiji wa Ololosokwan, waganga wa jadi wakunga, Taasisi ya elimu na Chuo cha Ufundi cha DIT.

Alisema changamoto ambazo zinaonekana ni lazima ziangaliwe ni pamoja na matumizi ya lugha hasa kwa kuzingatia ukweli kuwa wengi wa wananchi wa Kimasai hawazungumzi Kiswahili fasaha.

“tunategemea sana TEHAMA kufanikisha mradi huu, na lugha inayoweza kutumiwa ni Kiswahili, sasa hili ni changamoto ni lazima kuangalia mawasiliano” alisema Yusuph na kuongeza kuwa kuwapo kwa radio ya jamii kutachangia kwa kiasi kikubwa kutoa nafasi ya wananchi wengi kujifunza Kiswahili.

Aidha alisema kwamba mambo mengine ambayo yanaangaliwa katika warsha hiyo ni matumizi ya TEHAMA (intaneti) na kutoa mafunzo ya namna ya kuhudumia na kufanyia matengenezo mitambo mbalimbali iliyomo katika mradi huo.

Alisema nia kubwa ya kukusanya wadau mbalimbali ni kuangalia utekelezaji wa nia ya mradi ya kuleta mabadiliko makubwa ya kimaendeleo kwa jamii ya kimasaii ambayo kwa sasa utamaduni na uchumi wake unatishiwa na mabadiliko ya tabia nchi.

“Tunataka maendeleo haya yasaidiwe na mawasiliano. Tunaangalia jinsi ya kutumia mawasiliano kuleta maendeleo” alisema Yusuph.

Alisema ni matumaini yao kwamba wabia wengine wa mradi huu ambao ni kampuni ya simu ya Airtel watatumia uwezo wao kuhakikisha kwamba kijiji hicho kinakuwa hewani muda wote kwa lengo la kurahisisha huduma zinazopatikana kwa njia ya mtandao hasa tiba.

Aidha alisema kwamba pamoja na kuleta maendeleo mradi huo unakusudiwa kuhamasisha amani kati ya koo na makabila mbalimbali yaliyopo wilayani Ngorongoro.

Katika warsha hiyo ambapo wadau wamegawanyika makundi mbalimbali ili kutengeneza hoja za kufanyia kazi kwa ajili ya kufanikisha masuala ya elimu na afya.

Katika elimu wameangalia vikwazo ikiwa ni pamoja na ndoa za utotoni na watoto kuacha shule kwenda kuchunga mifugo.

Ili kukabiliana na kiwango kikubwa cha kutojua kusoma na kuandika kipaumbele kinachofikiriwa ni kuwafikia vijana hao wakiwa machungani kwa kuwapelekea mafunzo kwa njia ya mtandao.

Afisa Mipango wa Elimu wa UNESCO, Jennifer Kotta alisema changamoto ya elimu katika kijiji hicho na majirani ni kubwa na kwamba wanachofikiria ni kutumia TEHAMA ambapo sasa watawafikia vijana kule waliko.

Aidha wamepanga kufunza lugha ya Kiswahili na Kiingereza ili kutanua wigo wa majadiliano wa wakazi wa eneo hilo na watalii wanaofika na kupenda kununua kazi zao.

Warsha hiyo iliyofunguliwa na Mkurugenzi Mkazi wa Unesco nchini inafanyika wakati vifaa vya kutengeneza kijiji hicho vikiwa vimeshaondoka katika bandari ya Dar es salaam.

Katika masuala ya Afya wadau wameangalia vipaumbele vinavyostahili sasa ikiwa ni pamoja na utunzaji wa mimba na mtoto.

Wamesema wanawake wa kimasai wanafanya shughuli nyingi kuanzia ujenzi wa makazi na ukamuaji wa maziwa hadi ulezi wa watoto na kusema katika mazingira hayo wanahitaji sana elimu ya uzazi salama.



Mganga Mkuu wa wilaya ya Ngorongoro, Dkt. Peter Kitenyi (wa kwanza kulia) akichangia maoni kwenye kikundi cha sekta ya Afya wakati wa kutafuta suluhu ya changamoto mbalimbali zinazowakabili jamii ya wafugaji wa kijiji cha Ololosokwan katika utekelezaji wa mradi wa kijiji cha kidigitali huku Mwenyekiti wa kikundi hicho kutoka UNESCO, Bw. Mathias Herman(katikati kulia) akiorodhesha maboresho ya changamoto hizo.



Mwenyekiti wa kikundi cha elimu kutoka UNESCO, Jennifer Kotta akishiriki kutoa maoni wakati wa warsha hiyo inayoendelea wilayani Bagamoyo mkoa wa Pwani. Aliyesimama ni Ofisa Miradi ya Mawasiliano, Habari na TEHAMA wa Shirika la Kimataifa la Sayansi, Elimu na Utamaduni (UNESCO) nchini, Al Amin Yusuph.



Wadau mbalimbali wa Elimu, Afya, TEHAMA na masuala ya utamaduni na uchumi wanaoshiriki warsha ya wiki moja inayofanyika wilayani Bagamoyo mkoa wa Pwani ikiwa ni sehemu ya mandalizi ya uwapo wa kijiji cha dijiti cha Samsung cha Ololosokwan kilichopo wilayani Ngorongoro mkoani Arusha.



Mwenyekiti wa kikundi cha Sanaa na ubunifu kutoka UNESCO, Courtney Ivins (wa pili kushoto) wakijadiliana na wanakikundu wenzake kuhusu changamoto mbalimbali zinazoikabili sekta ya utamaduni hususani kwa wakimama wa kimasai wanaotengeneza bidhaa za shanga jinsi ya kuziboresha na kuvutia watalii wanaotembelea hifadhi ya Ngorongoro mpaka kijiji cha Ololosokwan pamoja na jinsi ya kutatua migogoro ya ardhi iliyopo kwenye jamii za wafugaji.



Ofisa Miradi ya Mawasiliano, Habari na TEHAMA wa Shirika la Kimataifa la Sayansi, Elimu na Utamaduni (UNESCO) nchini, Al Amin Yusuph (wa kwanza kulia) wakiwa kwenye majadiliano na kikundi chake huku wakiangalia changamoto mbalimbali za masuala ya TEHAMA zinazoikabili kijiji cha Ololosokwan kwa ajili ya kuziboresha ikiwa ni maandalizi ya kupokea mradi wa kijiji cha kidigitali.



Mwenyekiti wa kikundi cha elimu kutoka UNESCO, Jennifer Kotta (wa tatu kushoto), Mkurugenzi wa elimu ya msingi kutoka Wizara ya Elimu na Mafunzo ya Ufundi, Sarah Mlaki (wa kwanza kushoto) na wadau kutoka Ololosokwan wakianisha changamoto na utatuzi wa changamoto kwenye sekta ya elimu katika kuboresha utekelezaji wa mradi wa kijiji cha kidigiti cha Samsung cha Ololosokwan wakati wa warsha ya wiki moja iliyoandaliwa na UNESCO wilayani Bagamoyo mkoani Pwani.

Mkurugenzi TAMWA atunukwa tuzo ya CEFM Champion

Balozi wa Canada nchini Tanzania, Mh. Alexandre Lévêque akimkabidhi tuzo ya kwanza Mkurugenzi Mtendaji wa Chama cha Wanahabari Wanawake Tanzania-TAMWA,Bi. Valerie Msoka kwa kufanikisha kampeni dhidi ya ndoa za utotoni.

Mkurugenzi wa Chama cha Waandishi wa Habari Tanzania (TAMWA) Valerie Msoka, amekuwa mtu wa kwanza kutunukiwa tuzo ya CEFM Champion, na Ubalozi wa Canada nchini.

Katika sherehe fupi iliyofanyika Serena Hotel 24 Februari 2015, Balozi wa Canada nchini Bwana Alexandre Leveque alisema kuwa Valerie Msoka amekuwa mwanaharakati wa kwanza kutunikiwa tuzo hiyo na ubalozi wake kama ishara ya kukubali mchango wake kupiga vita ndoa za utotoni, za kulazimishwa na ukeketaji kwa watoto wa kike nchini.

“Watoto wa kike na wanawake wamevumilia machungu ya ndoa za utotoni na za kulazimishwa hivyo wanahitaji mtu wa kuwasemea: mtu ambae ataelezea taarifa zao zinakazosaidia kuwaweka watu pamoja na kuleta mabadiliko yenye tija,”amesema Balozi Lévêque. Valerie Msoka atakuwa mtetezi. Ninafuraha kumtangaza kuwa Mtetezi wa CEFM wa Ubalozi wa Canada nchini Tanzania.”

Valerie ametumia ujuzi wake kama mwanahabari aliyebobea, mwanaharakati na mpenda maendeleo kwa kushirikiana na wadau mbalimbali bila kujali litakalomtokea au kueleweka vibaya na jamii.

Ameandika taarifa zenye kuvuta hisia, huruma na kuhamasisha kasi ya mabadiliko Katika jamii na watunga sera,” alisema Balozi Leveque.

Wapili kutoka kushoto ni Balozi wa Canada nchini Tanzania Alexandre Lévêque , Mkurugenzi mtendaji wa TAMWA Valerie Msoka, Katibu Mkuu wa Wizara ya Maendeleo ya Jamii Jinsia na Watoto, Anna Maembe na wawakilishi mbalimbali kutoka mashirika ya Umoja wa Mataifa wa masuala ya wanawake, UNFPA na UN Women.


Watoto wa kike milioni 14 duniani huozeshwa kila siku katika umri mdogo chini ya 18 jambo ambalo ni kinyume cha haki za mtoto na ukiukwaji wa haki za binadamu. Tanzania ni miongoni mwa nchi zinazoongoza kwa ndoa za utotoni na mikoa husika ni Shinyanga, Tabora, Mara, Lindi, Mbeya na Morogoro.

Balozi Leveque ameahidi kuunga mkono jitihada zinazomlinda mtoto wa kike ili kuendeleza kampeni ya Zero Marriage kwa mkoa wa Mara iliyozindiliwa mwaka 2014 na aliyekuwa mke wa Hayati Rais wa Kizalendo wa Afrika ya Kusini Nelson Mandela, Graca Machel.

Akitoa shukrani baada ya kupokea tuzo hiyo, Valerie Msoka alisema kuwa ndoa za utotoni za kulazimishwa na ukeketaji vyote vinaenda pamoja na ni wajibu wa wadau mbalimbali ikiwemo serikali na vyombo vya habari kuendeleza kutoa elimu, kufanya tafiti ili kuwa na rekodi inayofahamika kuhusu ukubwa wa tatizo, kufuatilia mwenendo na mafanikio ya kampeni mbalimbali na kuendeleza hamasa kwa jamii kwa nini ndoa za utotoni zikomeshwe.

“Tukitaka kufanikisha kampeni hii ni lazima tufanye kazi kwa pamoja na kwa moyo mmoja, kuelewa nani anafanya nini kwa kiwango gani. Serikali nayo bado tunaitegemea sana kwa hali na mali katika kubadilisha sera zinazomkandamiza mtoto wa kike kwa kuzingatia mabadiliko ya katiba mpya”, alisema Valerie.

“Tuzo hii ni yetu wote, kama sio kwa ushirikiano wenu wadau wa maendeleo, vyombo vya habari ambavyo tumefanya kazi kwa karibu sana na jamii kwa ujumla. Ni matumaini yangu kuwa tutaendelea kushikamana kuhakikisha kuwa hadhi ya mtoto wa kike inalindwa ipasavyo”.

Hii ni mara ya pili kwa kiongozi wa Chama cha Waandishi wa Habari Tanzania (TAMWA) kupata tuzo ya kutambulika. Mwaka 2010 Ubalozi wa Marekani ulimtunuku Mkurugenzi aliyemaliza muda wake Ananilea Nkya tuzo ya Mwanamke Jasiri kutokana na mchango wake wa kuendeleza usawa, fursa na haki kwa wanawake wa wasichana wa Kitanzania.

Akitoa nasaha zake kwa niaba ya serikali, Katibu Mkuu Wizara ya Maendeleo ya Jamii, Watoto na Jinsia Bi Anna Maembe amempongeza Msoka kwa kazi nzuri na chama anachokiendesha kwa ujumla na kusema kwamba tuzo hii imetolewa wakati ambapo dunia na taifa kwa ujumla linatafakari matokeo ya Beijing +20 ambako Katika maazimio 20 yaliyoainishwa, Tanzania ilipendekeza kulifanyia kazi azimio moja ambalo ni la kumlinda mtoto wa kike.

Maembe amesema tuzo hii itatoa hamasa kwa wengine na itakuwa kielelezo cha serikali Katika jitihada za kutekeleza tamko la CEDAW linalolenga kumlinda mwanamke na mtoto wa kike.

Amesema serikali itaendeleza jitihada hizo kwa kuhakikisha watoto wa kike hawaolewi katika umri mdogo kwa kulazimishwa kwa kujenga mazingira mazuri shuleni yatakayovutia watoto wa kike kubaki mashuleni, kuongeza hamasa za uelewa wa tatizo na kuhakikisha wale wote wanaohusika na kuwalazimisha watoto wa kike kuolewa Katika umri mdogo wanachukuliwa hatua za kisheria. Lakini pia kuharakisha kubadilisha sharia ya Ndoa ya mwaka 1971 ambayo haimlindi mtoto wa kike chini ya umri wa miaka 18 kuolewa.

“Watoto 2 kati ya 5 hujikuta wako Katika mazingira ya kuozeshwa kwa nguvu kutokana na sababu mbalimbali zikiwemo kutokuwa na elimu ya kutosha, maisha duni vijijini, umaskini na mila na desturi potofu zinazoendelezwa na baadhi ya makabila na mahari”, amesema Maembe.

Tafiti zinaonyesha kwamba asilimia 39 ya watoto wa kike wenye elimu ya msingi wameolewa katika umri usiotarajiwa chini ya miaka 18 wakati wale wenye elimu ya kutosha wa mjini wameolewa baada ya kufikisha miaka 18.

Ndoa za utotoni ni pale mtoto wa kike anapoozeshwa kwa lazima akiwa katika umri chini ya miaka 18 na wakati mwingine yuko shuleni. Madhara yake ni makubwa kwa afya ya mtoto wa kike ikiwa ni pamoja na kupoteza uhai wake na mtoto mwenzake, kukosa maendeleo kimaisha na kuendeleza utamaduni wa kuwa tegemezi na kudumaza fikra na kumfanya kuwa duni Katika taifa.

Katiba ya nchi inamlinda mtoto wa kike kwa kutambua kwamba mtoto ni yule ambaye huko chini ya miaka 18 na hana sifa za kupiga kura. Lakini wakati huo huo Sheria ya Ndoa 1971 inasema mtoto wa kiume mwenye umri wa miaka 16 anaweza kuoa na msichana mwenye miaka 14 anaweza kuolewa kwa ridhaa ya wazazi.

Sheria hizi mbili zinakinzana na hivyo hazimlindi mtoto wa kike moja kwa moja. “Tutahakikisha kwamba sheria ya ndoa inafanyiwa marekebisho ili iende pamoja na Katiba ya nchi, jitihada zinaendelea kwa kuungana na wanaharakati wote nchini kuleta mabadiliko hasa baada ya kuzindua kampeni ya “Ukanda Huru wa Ndoa za Utotoni” (Child Marriage Free Zone) na Graca Machel.

Tuzo ya CEFM Champion ilishuhudiwa na wadau mbalimbali kutoka serikalini na mashirika yasiyo ya kiserikali, wadau wa kuchangia maendeleo, Umoja wa Kimataifa, waandishi wa habari na wanajamii.



Wadau mbambali wa masula ya wanawake na waandishi wa habari wakongwe (Ma-Veterans), kutoka kushoto ni Fatuma Aloo pamoja na Mama Rose Haji Mwalimu wakihsuhudia tukio hilo.



Mmoja wa wafanyakazi wa Chama cha wanahabari wanawake Tanzania TAMWA akiwakilisha zawadi ya ua kwa Mkurugenzi wao Valerie Msoka baada ya kukabidhiwa tunzo ya umahiri na utambuzi wa kupinga ndoa za utotoni na Ukeketaji nchini Tanzania kutoka nchini Canada.



Mkurugenzi wa mtendaji wa TAMWA akiwa katika picha ya pamoja na baadhi ya wafanyakazi wa Chama hicho.

Kanisa la Mchungaji Gwajima lapewa notisi ya kufungasha virago Kawe!


Mch. Gwajima

Kanisa la lisilo rasmi la mchungaji Mchungaji Josephat Gwajima lililokuwa likiendesha shughuli zake kinyume na taratibu katika viwanja vya Tanganyika Packers Kawe, wilaya ya Kinondoni, jijini Dar es Salaam limeamriwa kuondoka mara moja na kuacha eneo hilo wazi kwa ajili ya maendeleo ya watu wa Kawe. 

Kanisa hilo kwa muda mrefu lemekuwa likiendesha shughuli zake kinyume na taratibu na kusababisha usumbufu na kero kubwa za makelele kwa wakazi wa maeneo hayo. 

Barua iliyosainiwa na Meneja wa Mkoa wa Kinondoni wa Shirika la Nyumba la Taifa imesisitiza kwamba pamoja na kutambuliwa umuhimu wa Kanisa hilo kuendesha shughuli zake, bado shirika hilo halitaweza kutoa ruhusa kwa kanisa hilo kuendelea kufanya mahubiri katika viwanja hivyo, kwani shirika hilo limeshaanza kutumia viwanja hivyo kwa maendeleo ya wananchi wa Kawe kwa ujenzi wa makazi ya watu.

Bw Masika ametoa nositsi ya siku 30 tu kwa Mchungaji Gwajima kuwa ameshaacha viwanja hivyo wazi.
  • Taarifa ya mdau J. B via email.